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 FACSIMILE OF A LETTER TO THE PUBLISHER 
 
 FROM 
 
 HIS GRACE THE MOST REV. ARCHBISHOP SATOLLI, 
 
 Apostolic Delegate to the CJmrch in the l/jiited States. 
 
 -»' ♦ ' » ■♦- 
 
 I 

 
 A LETTER TO THE PUBLISHER 
 
 FROM 
 
 His Grace the Most Rev. Archbishop Satolli 
 
 Apostolic Delegate to the Church ifi the United States. 
 
 (See Fac-simile.) 
 
 -♦• — ♦ ' » ■♦- 
 
 Washington, D. C, Jan. 26, 1894. 
 
 Monsignor Satolli has received the interesting work, " The 
 Pefenders of Our Faith," and he wishes me to thank you, and to 
 exi)ress his satisfaction with it. If there is a book to which the 
 words of the poet, " miscuit -utile dulcet can be properly applied 
 »n a true sense, this is the one. Every class of people, and of 
 any age, will find profit and pleasure in it. Young and old, men 
 and women, laymen and clergymen, wdll read it with a particular 
 interest, and retain the most useful and grateful remembrances of 
 the same. Therefore, the Most Rev. Apostolic Delegate heartily 
 congratulates the writers oi this work and yourself, and he be- 
 lieves that if a copy of it were presented to the Holy Father, it 
 could not fail to prove very satisfactory to His Holiness, as a 
 proof both of the ability and devotedness of the writers, and of 
 the attachment of Americans to our Holy Faith. As to his por- 
 trait, he says that the photograph from which you have taken 
 his picture is the best of all. 
 
 With my best regards, 
 
 Yours truly, 
 
 HECTOR PAPI, 
 
 Secretahy.
 
 •> Kkancis Archbishop bAiOLLi, 
 Apostolic Delegate.
 
 Published under the special sanction of the Most Rev. Apostolic Delegate Monsignor Satolli. 
 
 OUR 
 
 Faith i Its Defenders, 
 
 COMPRISING THE TRIALS AND TRIUMPHS OF 
 
 THE DEFENDERS OF OUR FAITH IN AMERICA ; 
 
 BY JOHN GILMARY SHEA, LL.D. 
 
 TOGETHER WITH CHAPTERS DEVOTED TO 
 
 CATHOLIC QUESTIONS OF OUR OWN DAY 
 
 PERTAINING TO 
 
 America and Americans. 
 
 EMBRACING PAPERS FROM THE PENS OF ABLE WRITERS, INCLUDING 
 
 HIS HOLINESS POPE LEO XIII., 
 
 THE MOST REV. ARCHBISHOP IRELAND, 
 
 and REV. DOCTOR O'GORMAN. 
 
 TO WHICH IS ADDED 
 
 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 
 
 A DEFENSE AND EXPOSITION OF CATHOLIC FAITH AND DOCTRINE. 
 A FULL EXPLANATION OF THE HOLY SACRIFICE OF THE MASS. 
 PICTORIAL LESSONS FROM THE FOLLOWING OF CHRIST. 
 
 THE FRUITS OF THE FAITH AS SEEN IN THE LIVES OF HOLY WOMEN. 
 
 THE CONFRATERNITIES AND SODALITIES OF THE CATHOLIC CHURCH. 
 
 WITH AN INTRODUCTIO.V CONTAINING A REVIEW OF CATHOLICITY IN THE UNITED STATES. 
 
 By RICHARD H. CLARKE, LL.D., 
 
 AUTHOR OF "the LIVES OF THE DECEASED BISHOPS OF THE UNITED STATES," ETC., ETC. 
 
 Two Volumes in One. 
 
 OFFICE OF CATHOLIC PUBLICATIONS, 
 
 NEW YORK, BOSTON, CHICAGO, CINCINNATI, ST. LOUIS, BALTIMORE, WASHINGTON, 
 BUFFALO, ALBANY, and NEW HAVEN.
 
 ARMS OF LEO Xlll 
 Copyrighted by Charles Gay, 1894. 
 
 PUBLISHERS' NOTICE. 
 
 'T^HE publishers will not offer this book for sale in Book-Stores. It is pub- 
 
 lished exclusively for subscribers, and can only be obtained by subscribing 
 
 for It to a duly appointed representative who has secured rights in the territory 
 
 canvassed, and by paying, without deviation, the publishers' regular printed price 
 
 of publication. 
 
 It cannot be legally obtained by any other means or through any other source^ 
 and if so obtained, by collusion or otherwise, both the seller and purchaser become 
 liable under recent decisions of the Federal Courts, as the work is protected by, 
 \the United States Copyright Laws.
 
 '^Ixje Im^jrxmatur 
 
 of His Grace the Most Rev. Archbishop of New Yorr, 
 approving of the publication of Dr. Shea's great T^ork printeil 
 herein ; together with the endorsements of many eminent 
 prelates. 
 
 Tn^prin^atlir. 
 
 -*^ 
 
 ►J^ Michael A. Corrigan, 
 
 $hc glxivtX glewavH Clvoxtucil 
 
 ON THE EDUCATION OF CATHOLIC CHILDREN. 
 
 [Extracts prom Pastoral Letter.] 
 
 ** ^^^ZXtXtWXhtXf Christian parents, that the development of the youthful character 
 
 ^ — ^ is intimately connected with the development of the taste for reading. Ti'ain 
 
 your children to a love of history and biography. Inspire them with the ambition to 
 
 become so well acquainted with the history and doctrines of the Church as to be able to 
 
 give an intelligent answer to any honest inquiry Teach your children to take a 
 
 special interest in the history of om* own country. We consider the establishment of 
 our country's independence, the shaping of its liberties and laws as a work of special 
 Providence, its framers ' building wiser than they knew,' tlie Almighty's hand guiding 
 them. And if ever the glorious fabric is subverted or impaired it will be by men for- 
 getful of the sacrifices of the heroes that reared it, the wtiies that cemented it, and the 
 principles on which it rests, or ready to sacrifice princ'ple and virtue, to the interests of 
 self or party. As we desire, therefore, that the history o.' the United States should be 
 carefully taught in all oiir Catholic schools, and have directed that it be specially dwelt 
 upon in the education of the young ecclesiastical students in our preparatory seminaries, 
 so also we desire that it form a favorite part of the home library and home reading. 
 We must keep firm and solid the liberties of our country by keeping fresh the noble 
 memories of the past, and thus sending forth from our Catholic homes into the arena 
 of public life not partisans but patriots."
 
 A FEW OF THE MANY OPINIONS AND ENDORSEMENTS OF 
 
 THE HIGHEST DIGNITARIES OF THE CHURCH. 
 
 HIS EMINENCE CARDINAL ARCHBISHOP OF BALTIMORE. 
 
 Cardinal's House, io6 N. Charles St. 
 Dear Sirs : — * * * His Eminence the Cardinal is satisfied that Dr. Shea's extensive 
 and correct knowledge of the history of the Catholic Church and Churchmen in the 
 United States has left indeed little room for criticism or improvement. 
 
 Very truly yours, 
 
 M. F. FOLEY, Secretary, 
 
 The MOST REV. ARCHBISHOP OF PHILADELPHIA. 
 
 Dear Sirs : — * * * Any such work from the pen of Dr. Shea must command universal 
 •ispect for its thoroughness and accuracy. * * * 
 
 Your obedient servant, 
 
 •^ P. J. RYAN, Archbishop of Philadelphia. 
 
 The MOST REV. ARCHBISHOP OF BOSTON. 
 
 Archbishopric of Boston, 
 Union Chancery Office, Union Park St., Boston, 
 Dear Sirs : — His Grace, the Most Rev. A.rchbishop, directs me to acknowledge the 
 receipt of your new book, ♦ ♦ ♦ and to convey to you his thanks therefor. 
 
 Very truly, 
 
 R. NEAGLE, Chance, and Sec, 
 
 The MOST REV. ARCHBISHOP OF CINCINNATI 
 
 I have examined "The Hierarchy." Dr. Gilmary Shea is well known as a diligent 
 student of Church history, and he himself is a good authority, so that any work written by 
 him is worthy of confidence. 
 
 4. WM. HENRY ELDER, Archbishop of Cincinnati. 
 
 The MOST REV. ARCHBISHOP OF OREGON. 
 
 Dear Sirs :— Your book * * * is duly to hand. * * * It is certainly well got up, and 
 a Tolume that will prove very bteresting to Catholic peoi^le. * * * 
 
 *i* WM. H. GROSS, Archbishop of Oregon.
 
 The RIGHT REV. BISHOP OF NATCHES. 
 
 Diocese of Notches. 
 Dear Sirs :-— * * * The author is the historian of the CathoHc Church in the U. S., and 
 the work he undertakes is one of deep interest to the history of the Church, and deserves 
 to be largely patronized. * * * 
 
 Very truly, 
 ^ FRANCIS JANSSENS, Bishop of Natches. 
 
 The RIGHT REV. BISHOP OF PORTLAND (ME.) 
 
 Dear Sirs : — It is a truly valuable book. 
 
 4- JAMES A. HEALY, Bishop of Portland, Me, 
 
 The RIGHT REV. BISHOP OF HARTFORD. 
 
 Dear Sirs : — * * * j have not had time to read it carefully, but have no doubt from 
 what I have seen of it, that it will prove a valuable and useful work. 
 Episcopal Residence. Sincerely yours, 
 
 ^ LAWRENCE S. McMAHON, Bishop of Hartford, 
 
 The RIGHT REV. BISHOP OF MOBILE. 
 
 Dear Sirs : — * * The name of the author, Dr. Shea, LL.D., is a sufficient guarantee 
 that the work is correct and reliable. 
 
 Yours, 
 
 ■fi J. O. SULLIVAN, Bishop of Mobile. 
 
 The RIGHT REV. BISHOP OF ERIE. 
 
 Dear Sirs : — * * * * * * A work which must prove very interesting 
 
 to Catholics generally, and is highly creditable to the distinguished author, and the enter- 
 prising publishers. 
 
 Yours gratefully, 
 
 •f. T. MULLEN, Bishop of Erie. 
 
 The RIGHT REV. BISHOP OF CHARLESTON. 
 Dear Sirs : — A timely work. 
 
 •J. H. P. NORTHROP, Bishop of Charleston, 
 
 The RIGHT REV. BISHOP OF LA CROSSE. 
 
 Bishop s House, La Crosse, I Vis. 
 Dear Sirs : — Bishop Flash requests nie to acknowledge, with many thanks, the receipf 
 of the goodly volume, ***** which you had the kindness to 
 send him. 
 
 Truly yours, 
 
 E. J. FITZ PATRICK, Priest.
 
 The RIGHT REV. BISHOP OF BUFFALO. 
 
 Dear Sirs : — I have too long deferrea acknowledging your valuable work, '* Th» 
 Hierarchy of the Catholic Church in the U. S.," from the pen of our gifted historian, Dr. 
 Shea, LL.D. * * 1 am sure our Catholic jieople will show their appreciation of the talents 
 of the author by giving it a wide circulation. 
 
 Yours respectfully, 
 
 *J- STEPHEN V, RYAN, Bisho^, of Buffalo. 
 
 The RIGHT REV. BISHOP OF CLEVELAND. 
 
 Gentlemen : — 1 have to acknowledge with many thanks the receipt of the copy of 
 Dr. Shea's latest contribution to American Church history and published by you. 
 ******** Although the work is compendious 
 
 in its form, it is full of interest, as anything from the pen of the learned and painstaking 
 author always is. I sincerely hope your enterprise, and Dr. Shea's very laudable efforts 
 in thus adding to his already large contribution to American Church history, may meet with 
 a financial support deserved for undertaking and publishing the work, the first of its kind 
 in the Catholic world so far as 1 know. Hope you may realize your highest expectations 
 in this regard. 
 Epi'icopal Residerue. Yours very truly in Christ, 
 
 ►J- R. GILMOUR, Bishop of Cleveland, 
 
 The RIGHT REV. BISHOP OF SPRINGFIELD (MASS.) 
 
 Dear Sirs : — I am glad that you are about getting out an edition of the " Hierarchy ot 
 he Catholic Church," which is a sign that your first edition was a success. I think the 
 pictures of the Rt. Rev. Bishops, with a few exceptions, are better and truer than usually 
 jiven in a book of that kind. 
 
 Yours respectfnllv, 
 
 ►J- P. T. O'^^YAIAJV, Bishop of Springfield. 
 
 The RIGHT REV. BISHOP OF KANSAS CITY. 
 
 Dear Sirs ;_***! hope your book, which is a very creditable compilation requiring 
 much lime and labor, will prove to be a suci ess. * * * 
 
 ►J- JOHN J. HOG AN, Bishop of Kansas City. 
 
 The RIGHT REV. BISHOP OF OGDENSBURG (N. Y.) 
 Dear Sirs : — 
 Your book is received, and is in a double sense an agreeable surprise to me. First, 
 because I had never heard of your intention to publish a book that reflects such great 
 credit upon your enterprising house for the manner in which you have printed it, and the 
 accuracy of your information as far as 1 am concerned. * * *" Believe me with be'st wishes 
 for your worthy Catholic publications, 
 
 Bishop's House. Very trulv, 
 
 4- EDGAR I'.'WADHAMS, Bishop of Ogdensburg,
 
 WORDS FROM EMINENT PRELATES. 
 
 The following are extracts and autographs from original letters now 
 in possession of the publishers, addressed to them by the following digni- 
 taries of the Church upon the publication of the Enlarged Edition : 
 
 From the MOST REV. ARCHBISHOP OF NEW YORK. 
 
 452 Madison Avenue, New York, June 5, 1894. 
 
 cMMZrvl^ /K-fcv^^M, " a^J(^^\ ow>^_ / — /t*^ — ^ /^ ^-v 
 
 1 
 
 From the MOST REV. ARCHBISHOP OF DUBUQUE, IOWA. 
 
 That it is a most valuable and comprehensive work, is evident at a glance. * * * 
 I heartily congratulate you on the valuable and well-merited commendation given to it 
 by his Excellency, the Most Rev. Apostolic Delegate. 
 May 28, 1894. 
 
 From the MOST REV. ARCHBISHOP OF BOSTON. 
 
 The Most Rev. Archbishop wishes me to acknowledge, with thanks, the receipt of the 
 book which you kindly sent him. 
 
 Archbishopric of Boston, Cha?icery Office, Boston, May 31, 1894.
 
 From the MOST REV. ARCHBISHOP OF MILWAUKEE. 
 
 We consider " The Defenders of Our Faith," published by the Office of Catholic Publica- 
 tions, it compilation of useful and instructive treatises, and a work that can be recommended 
 to Catholic readers. 
 
 June 15, i8t;4. 
 
 '^y^ej ■/■ /^a>^ 
 
 7'^ 
 
 From the RIGHT REV. BISHOP OF KANSAS CITY, MO. 
 
 I thank you very sincerely for the beautiful and acceptable book, '' Our Faith and Its 
 Defender?." ♦ * * 
 
 As it is an instructive and edifying book, I hope it will be read by many in this diocese. 
 
 I am, dear sirs, very truly, 
 
 June 19, 1894. 
 
 From the RIGHT REV. BISHOP MATZ, OF DENVER, COL. 
 
 * * * I cheerfully endorse all that is said by Monsignor SatoUi and many other emi- 
 nent lights in the Church of America on your valuable book. I sincerely hope that it may 
 be found in every Catholic household, and that your success on this score may equal your 
 most sanguine expectations. 
 
 May 29, 1894. 
 
 ^ '-'^^^^^i.<t/<>'^~~ 
 
 ^-<^ 
 
 From the RIGHT REV. TOBIAS MULLEN, BISHOP OF ERIE, N. Y. 
 
 I thank you very much, not only for the book, but for the services you have done by it 
 to American Catholic History. 
 
 May 28, 1894. , ^ A
 
 From the RIGHT REV. BISHOP KEANE, RECTOR OF THE 
 CATHOLIC UNIVERSITY OF AMERICA. 
 
 I acknowledge, with many thanks, the receipt of the volume entitled " Our Faith and 
 Its Defenders," which you have so kindly sent me. 
 
 Washingto?!, D. C, June 2, 1894. 
 
 Ver^^ truly yours. 
 
 From the RIGHT REV. BISHOP OF OGDENSBURG, N. Y. 
 
 I have examined with interest your new pubUcation, " Our Faith and Its Defenders," 
 with its several additions, and I have no hesitation in saying that it is a true cyclopedia of 
 Catholic information — historical and devotional — which will prove a real treasure for the 
 faithful who cannot afford to purchase many books. 
 
 You have my best wishes for an extensive sale of the work. 
 
 Bishop' s House, May 30, 1894. 
 
 ^€-2^ .A^f 
 
 
 From the RIGHT REV. BISHOP OF HARTFORD, CONN. 
 
 * * * Glad to know it comes so highly recommended by the Delegate Apostolic. 
 St. Joseph's Cathedral, June 8, 1894. 

 
 From the RIGHT REV. BISHOP OF PITTSBURGH, PA. 
 
 * * * Every part of it is interesting or very instructive, 
 extensive circulation. It cannot fail to do good. 
 S/. Paurs Cathedral, Pittsburgh, Pa., Sept.' 12, 1894. 
 
 I hope it will have an 
 
 \o^:fiypSs^ 
 
 From the RIGHT REV. BISHOP OF DULUTH, MINN. 
 
 "Our Faith and Its Defenders" came promptly, and I feel great pleasure in recommend- 
 ing so useful a book. 
 
 The book, treating of so many subjects of importance, cannot but be a great aid in edu- 
 cating our people, and I hope that it will be widely spread through our Catholic families. 
 In these times we need all that the printing press can do for us, both to teach what is good 
 and to correct what is evil. 
 
 May 29, 1894. 
 
 <£y ^^n/ 
 
 
 From the RIGHT REV. BISHOP OF CLEVELAND, OHIO. 
 
 * * * It ought to find a welcome in every Catholic family. 
 Episcopal Residence, May 30, 1894. 
 
 ^^-^./^/%^ 
 
 From the RIGHT REV. BISHOP OF BOISE, IDAHO. 
 
 I beg to acknowledge the receipt of the copy of the "Defenders of Our Faith" * * * 
 I exammecl it and found it an mteresting, valuable, and useful book. 
 Hopmg It will have a large sale, I remain, 
 
 June 4, 1894.
 
 From the RIGHT REV. BISHOP OF NATCHEZ, MISS. 
 It seems interesting and instructive on many points of doctrine and morals, and I wish it 
 
 success. 
 
 June 22, 1894. 
 
 
 .c^^'^^ii 
 
 From the RIGHT REV. BISHOP OF LOS ANGELES, CAL. 
 
 My Dear Sirs : — His Lordship, the Bishop, desires me to extend you his sincere thanks 
 for your beautiful gift, "Our Faith and Its Defenders," assuring you at the same time that 
 he thoroughly appreciates the scope of the work, and desires for it an abundant measure of 
 the popularity which it so well merits. 
 
 June 22, 1894. 
 
 <7y- 
 
 ^(■'^'X. 
 
 \zf^^^<^ 
 
 From the RIGHT REV. BISHOP OF SIOUX FALLS, S. D 
 
 Having reached home, I found your book, " Our Faith and Its Defenders," 
 and hope it will find many readers among all classes of our population. 
 
 Bishop' s House, June 20, 1894. 
 
 
 ■^ 
 
 t/1 c^^ 
 
 i-*;5C;>- 
 
 From the RIGHT REV. COADJUTOR-BISHOP OF BURLINGTON, 
 
 VERMONT. 
 
 * * * I consider it a valuable book for the public.
 
 From the REV. THOMAS O'GORMAN, D.D., PROFESSOR AT THE 
 CATHOLIC UNIVERSITY OF AMERICA. 
 
 * * * You have gathered in the book a great deal of valuable information. 
 
 JVashington, D. C-, May 30, 1894. 
 
 1/e^l.U '^<^^0^ C-^i-'z.^^ c^^'n^ iry 
 
 From the RIGHT REV. BISHOP OF NATCHITOCHES, LA. 
 
 That welcome book, " Our Faith and Its Defenders," must and shall occupy a conspicu- 
 ous place in my library ; and I wish it would find its way into every Catholic house in my 
 diocese. Gladly do I ever welcome books like this, showing the glories of the human ele- 
 ment in the Church, so as to make Catholics feel proud not only of the Divine, but also of 
 the human, in the Spouse of the Man-God, which is to be like unto Him on Tabor as on 
 Calvary. 
 
 June 7, 1894. 
 
 
 From the RIGHT REV. BISHOP OF MANCHESTER, N. H. 
 
 The volume, "The Defenders of Our Faith," kindly forwarded by you, was received. I 
 am grateful therefor. 
 
 Diocese of Manchester^ May 28, 1894. 

 
 From the RIGHT REV. BISHOP OF SAULT DE STE. MARIE AND 
 
 MARQUETTE, MICH. 
 
 * * * "Our Faith and Its Defenders," which we find very instructive, therefore ap- 
 proving of it ; we recommend it both to clergy and laity. 
 
 Episcopal Residence, July 4, 1894. 
 
 
 
 d^-z-o--^ 
 
 ^/ ^c S/L /y;^v>^^ e.. 
 
 ^ ^ (^^y^^ ^^//^ 
 
 From the RIGHT REV. BISHOP OF SAN ANTONIO, TEX. 
 
 * * * I thank you very much for a late illustrated copy of " Our Faith and Its 
 Defenders." * * * j ^yjn jj-y a,nd induce some priests and laymen to send for some 
 copies. 
 
 Diocese of San Antoiiio Ju?ie 2, 1894. 
 
 ^4^yM,C/U 
 
 ifi^ ^<fd^ a'r2^^^^n<^/^ 
 
 From the RIGHT REV. BISHOP OF BELLEVILLE, ILL. 
 
 The Right Rev. Bishop being absent on a trip to Rome, I beg leave in his name to 
 acknowledge receipt of "Our Faith and Its Defenders." 
 
 Thanking you for your courtesy, I remain, 
 
 Diocese of Belleville, Chancery Office, June 7, 1894.
 
 From the RIGHT REV. BISHOP OF GREEN BAY, WIS. 
 
 Gentlemen : — With sincere thanks I beg to acknowledge receipt of your new edition of 
 " Defenders of Our Faith." 
 
 Diocese of Green Bay, May 31, 1894. 
 
 From the RIGHT REV. BISHOP OF DAVENPORT, IOWA. 
 
 * * * A volume which, I am sure, will prove both instructive and interesting to every 
 class of people. 
 
 With best wishes, I remain. 
 
 (//^<Ly ^^^y^ 
 
 Bishop's House, June 9, 1894. 
 
 From the RIGHT REV. BISHOP OF OMAHA, NEB. 
 
 * * * The book, when received, shall be put in the Diocesan Library. 
 
 With thanks, I am, 
 
 \ \rA^<LJUL.^JrJ^^ 
 
 Chancellor s Office, May 30, 1894,
 
 CONTENTS. 
 
 PART I. 
 
 PASS 
 
 Introdiietion, with a brief survey of the Growth and Progress of the Church 
 in the United States, aud the work of some of its most eminent Prel- 
 ates, by Richard H. Clarke, LL.D 1 
 
 His Holiness Pope Leo XTTT. A sketch of his Life and Acts, comprising 
 his attitude toward Popular Government, Education, and Christian 
 Philosophy, and the influence he has exercised in the cause of ReHgion, 
 Civilization, and Christian Progress 51 
 
 The First Apostolic Delegate in the United States, with a sketch of the 
 Mission of Mgr. Satolli, Archbishop of Lepanto, and the Brief of the 
 Holy Father defining the powers of the Apostolic Delegation, by Rev. 
 Thomas O'Gorman, D.D., of the CathoHc University of America 71 
 
 Propositions for the settling of the School Question, and the giving of 
 ReHgious Education, deUvered by Mgr. SatoUi, the Papal Delegate in 
 the United States, to the Archbishops assembled in New York, on 
 November 19, 1892 Yg 
 
 EncycHcal Letter of Pope Leo XTEI. on the School Question, as it relates 
 to the Education of CathoHc Children in the United States, issued on 
 May 31, 1893 gg
 
 IV CONTENTS. 
 
 PAOB 
 
 The Sacred Congregation of the Propaganda Fide. A History of its 
 Organization and Methods ; its power and jurisdiction in supervising 
 the Church thi'oughout the World, by His Eminence Cardinal Jacobini, 
 late Prefect of the Propaganda Fide 91 
 
 Encyclical of His Holiness Pope Leo XIII. on Christopher Columbus. 
 The Catholic Character of the Great Discoverer, and the advantages 
 to Civilization that flowed from the achievements of Columbus. 
 How Columbus' Discovery of the New World was designed to com- 
 pensate the Church for Her loss in the Old 97 
 
 The Cathohc University of America. History of its Foundation, and 
 description of the Institution. Its futui-e influence on the develop- 
 ment and progress of higher Catholic Education in the United States. 105 
 
 The Catholic Summer School. One of the greatest Educational Institu- 
 tions ever established under the auspices of the Church in the United 
 States. Its Origin, Progress, and permanent Foundation at Platts- 
 burg, N. Y 112 
 
 His Holiness Pope Leo XIH. and the World's Fair, on the occasion of the 
 Columbus Celebration. The extraordinary interest of His Holiness 
 in the success of the great entei*prise, and his warm sympathy for 
 America. By the Most Rev. John Ireland, Archbishop of St. Paul . . . 117 
 
 The Vatican and the Catholic Exhibit at the World's Columbian Exposi- 
 tion. The Catholic Educational Exhibit, showing the great work 
 accomplished by the various teaching Orders in the United States 124 
 
 Defenders of Our Faith in the Parliament of Religions held in Chicago, 
 
 and the Great Columbian Catholic Congress. 129 
 
 His Holiness Pope Leo XIH. on the Study of the Holy Scriptures 137
 
 co: ntee 'ts. 
 
 PART II. 
 
 Note. — The Table of Contents is arranged by dioceses in alphabetical order, Arch- 
 bishoprics coming first. See " Supplementary," page xii. Table of Contents. 
 
 The Plenary Councils of the Catholic Church in the United States. 43 
 
 The Catholic Church in the United States 49 
 
 Vicars-Apostolic of England and the London District 59 
 
 Diocese of Baltimore : 
 
 Most Rev. John Carroll 61 
 
 Leonard Neale 65 
 
 Ambrose Marechal .... - 67 
 
 James Whitfield 69 
 
 Samuel Eccleston 72 
 
 Francis P. Kenrick 74 
 
 Martin John Spalding ^7 
 
 James Roosevelt Bayley 81 
 
 His Eminence James Cardinal Gibbons 82 
 
 Diocese of Boston: 
 
 Right Rev. John Cheverus 85 
 
 Benedict J. Fenwick 87 
 
 John B. Fitzpatrick 89 
 
 Most Rev. John J. Williams 91 
 
 Diocese of Chicago : 
 
 Right Rev. William Quarter 95 
 
 James Oliver Van de Velde 96 
 
 Anthony O'Regan 97 
 
 James Duggan 9^ 
 
 Thomas Foley 99 
 
 Most Rev. Patrick A. Feehan 100 
 
 Diocese of Cincinnati : 
 
 Right Rev. Edward Fenwick 103 
 
 Most Rev. John Baptist Purcell 105 
 
 William Henry Elder 109 
 
 Diocese of Milwaukee: 
 
 Most Rev. John Martin Henni 1 1 1 
 
 Michael Heiss 114
 
 VI 
 
 CONTENTS. 
 
 Diocese of New Orleans 
 
 Most. Rev. Louis Ignatius Penalver y Cardenas 1 18 
 
 William Louis Dubourg 120 
 
 Right Rev. Leo Raymond de Neckere 122 
 
 Most Rev. Anthony Blanc 123 
 
 John Mary Odin 125 
 
 Napoleon J. Perche 1 27 
 
 Francis X. Leray 129 
 
 Francis Janssens • 3^3 
 
 Diocese of New York : 
 
 Right Rev. Richard Luke Concanen, O.S.D 132 
 
 John Connolly, O.S.D , 133 
 
 John Du Bois I34 
 
 Most Rev. John Hughes 136 
 
 His Eminence John Cardinal McCloskey 142 
 
 Most Rev. Michael A. Corrigan 148 
 
 Diocese of Oregon : 
 
 Most Rev. Francis N. Blanchet 1 50 
 
 Charles John Seghers 152 
 
 William H. Gross 153 
 
 Diocese of Philadelphia: 
 
 Right Rev. Michael Egan 155 
 
 Henry Conwell 156 
 
 Francis Patrick Kenrick 74 
 
 John N. Neumann 157 
 
 Most Rev. James Frederic Wood 158 
 
 Patrick John Ryan 160 
 
 Diocese of St. Louis : 
 
 Right Rev. Joseph Rosati 162 
 
 Most Rev. Peter Richard Kenrick 164 
 
 Right Rev. James Duggan 98 
 
 Patrick John Ryan 160 
 
 Diocese of San Francisco: 
 
 Right Rev. Francis Garcia Diego y Moreno 169 
 
 Most Rev. Joseph Sadoc Alemany , 170 
 
 Patrick W. Riordan 172 
 
 Diocese of St. Paul: 
 
 Right Rev. Joseph Cretin 377 
 
 Thomas L. Grace, O.S.D 378 
 
 Most Rev. John Ireland, , 379
 
 CONTEin'8. VU 
 
 Diocese of Santa F^. 
 
 Most Rev. John B. Lamy 174 
 
 John B. Salpointe 178 
 
 Diocese of Albany . 
 
 Right Rev. John McCloskey 142 
 
 John Joseph Conroy 179 
 
 Francis S. McNeirny , . 180 
 
 Diocese of Alton : 
 
 Right Rev. Henry Damian Juncker 184 
 
 Peter Joseph Bakes 185 
 
 James Ryan Supplement, vi 
 
 Diocese of Brooklyn : 
 
 Right Rev. John Loughlin 187 
 
 Diocese of Buffalo: 
 
 Right Rev. John Timon, CM 189 
 
 Stephen Vincent Ryan, CM 193 
 
 Diocese of Burlington : 
 
 Right Rev. Louis de Goesbriand 195 
 
 Diocese of Charleston : 
 
 Right Rev. John England 197 
 
 William Clancy, Coadjutor 200 
 
 Ignatius Aloysius Reynolds 201 
 
 Patrick Niesen Lynch 202 
 
 Henry P. Northrop 204 
 
 Diocese of Cheyenne: 
 
 Right Rev. Maurice F. Burke 41 1 
 
 Diocese of Cleveland : 
 
 Right Rev. Amadeus Rappe 205 
 
 Richard Gilmour 206 
 
 Diocese of Columbus : 
 
 Right Rev. Sylvester H. Rosecrans 209 
 
 John Ambrose Watterson 213 
 
 Diocese of Concordia: 
 
 Right Rev. Richard Scannell , 414 
 
 Diocese of Covington : 
 
 Right Rev. Geo. A. Carrell 214 
 
 Augustus M. Toebbe 215 
 
 Camillus Paul Maes ai6 
 
 Diocese of Davenport: 
 
 Right Rev. John McMullen 218 
 
 Henry Cosgrove 219
 
 Viii CONTENTS. 
 
 Diocese of Denver: 
 
 Right Rev. Joseph P. Macheboeuf 394 
 
 Nicholas C. Matz 410 
 
 Diocese of Detroit : 
 
 Right Rev. Frederick R6s6 221 
 
 Peter Paul Lefevre, Administrator 222 
 
 Casper H. Borgess 224 
 
 John S. Foley ^ 225 
 
 Diocese of Dubuque: 
 
 Right Rev. Matthias Loras 227 
 
 Clement Smyth 229 
 
 John Hennessy 230 
 
 Diocese of Erie : 
 
 Right Rev. Michael O'Connor 336 
 
 Josue M. Young 232 
 
 Tobias Mullen 233 
 
 Diocese of Fort Wayne : 
 
 Right Rev. John Henry Luers 235 
 
 Joseph Dwenger 236 
 
 Diocese of Galveston: 
 
 Right Rev. John Mary Odin 125 
 
 Claude Mary Dubuis 238 
 
 Nicholas A. Gallagher 239 
 
 Diocese of Grand Rapids: 
 
 Right Rev. Henry Joseph Richter 243 
 
 Diocese of Grass Valley : 
 
 Right Rev. Eugene O'Connell 245 
 
 Patrick Manogue 246 
 
 Diocese of Green Bay: 
 
 Right Rev. Joseph Melcher 248 
 
 Francis X. Krautbauer 249 
 
 Frederic X. Katzer Supplement, i 
 
 Diocese of Harrisburg : 
 
 Right Rev. Jeremiah F. Shanahan ; 251 
 
 Thomas McGovern Supplement, x 
 
 Diocese of Hartford : 
 
 Right Rev. William Tyler 253 
 
 Bernard O'Reilly 254 
 
 Francis Patrick McFarland 255 
 
 Thomas Galberry, O.S.A .- 256 
 
 Lawrence S. McMahon 258
 
 CONTENTS. ix 
 
 Diocese of Helena: 
 
 Right Rev. John B. Brondel 361 
 
 Dioceses of Kansas City and St. Joseph : 
 
 Right Rev. John Joseph Hogan 263 
 
 Diocese of La Crosse: 
 
 Right Rev, Michael Heiss 1 14 
 
 Kilian Flasch 266 
 
 Diocese of Leavenworth : 
 
 Right Rev. John B. Miege, S.J., Vicar- Apostolic 268 
 
 Louis Maria Fink, O.S.B 270 
 
 Diocese of Lincoln : 
 
 Right Rev. Thomas Bonacum , ^i^ 
 
 Diocese of Little Rock : 
 
 Right Rev. Andrew Byrne 274 
 
 Edward Fitzgerald 275 
 
 Diocese of Louisville: 
 
 Right Rev, Benedict Joseph Flaget 277 
 
 Martin John Spalding 77 
 
 John Baptist David 280 
 
 Guy Ignatius Chabrat, Coadjutor 282 
 
 Peter Joseph Lavialle 283 
 
 William G. McCloskey 285 
 
 Diocese of Manchester : 
 
 Right Rev. Denis M. Bradley 286 
 
 Diocese of Marquette : 
 
 Right Rev. Frederic Baraga 288 
 
 Ignatius Mrak 291 
 
 John Vertin 292 
 
 Diocese of Mobile: 
 
 Right Rev. Michael Portier 293 
 
 John Quinlan 296 
 
 Dominic Manucy 298 
 
 Jeremiah O'Sullivan 300 
 
 Diocese of Monterey and Los Angeles: 
 
 Right Rev. Joseph Sadoc Alemany 170 
 
 Thaddeus A mat 
 
 301 
 
 Francis Mora 303 
 
 Diocese of Nashville: 
 
 Right Rev. Richard Pius Miles, O.S.D 305 
 
 James Whelan, O. S.D 307 
 
 Patrick A. Feehan 100 
 
 Joseph Rademacher 308
 
 X CONTENTS. 
 
 Diocese of Natchez: 
 
 Right Rev. John Joseph Chanche 3" 
 
 James Oliver Van De Velde 96 
 
 William Henry Elder 109 
 
 Francis Janssens 3^3 
 
 Diocese of Natchitoches: 
 
 Right Rev. Augustus M. Martin 318 
 
 Francis Xavier Leray 1 29 
 
 Anthony Durier 319 
 
 Diocese of Nesqually : 
 
 Right Rev. Augustine M. Blanchet 320 
 
 ^gidius Junger 322 
 
 Diocese of Newark : 
 
 Right Rev. James Roosevelt Bayley 81 
 
 Michael A. Corrigan 148 
 
 Winand M. Wigger 324 
 
 Diocese of Ogdensburg: 
 
 Right Rev. Edgar P. Wadhams 326 
 
 Diocese of Omaha : 
 
 Right Rev. James O'Gorman 331 
 
 James O'Connor 332 
 
 Diocese of Peoria: 
 
 Right Rev. John L. Spalding 334 
 
 Diocese of Pittsburgh: 
 
 Right Rev. Michael O'Connor 336 
 
 Michael Domenec 338 
 
 John Tuigg 339 
 
 Richard Phelan, Coadjutor 343 
 
 Diocese of Portland : 
 
 Right Rev. David W. Bacon 344 
 
 James Augustine Healy 345 
 
 Diocese of Providence: 
 
 Right Rev. Thomas F. Hendricken 347 
 
 Matthew Harkins Supplement, v 
 
 Diocese of Richmond: 
 
 Right Rev. Patrick Kelly 349 
 
 Richard V. Whelan 350 
 
 John McGill 352 
 
 James Gibbons 82 
 
 John J. Keane 353
 
 CONTENTS. XI 
 
 Diocese of Rochester: 
 
 Right Rev. Bernard J. McQuaid , 357 
 
 Diocese of Sacramento : 
 
 Right Rev. Patrick Manogue 246 
 
 Diocese of San Antonio : 
 
 Right Rev. Anthony D. Pellicer * , 359 
 
 J. C. Neraz 360 
 
 Diocese of Savannah : 
 
 Right Rev. Francis X. Gartland 362 
 
 John Barry 363 
 
 Augustine Verot 364 
 
 Ignatius Persico 366 
 
 ^ William H. Gross 153 
 
 Thomas A. Becker 392 
 
 Diocese of Scranton : 
 
 Right Rev. William O'Hara 369 
 
 Diocese of Springfield : 
 
 Right Rev. P. T. O'Reilly 371 
 
 Diocf.se of St. Augustine : 
 
 Right Rev. Augustine Verot 364 
 
 John Moore 375 
 
 Diocese of Syracuse: 
 
 Right Rev. Patrick A. Ludden 406 
 
 Diocese of Trenton: 
 
 Right Rev. Michael J. O'Farrell 381 
 
 Diocese of Vincennes : 
 
 Right Rev. Simon Gabriel Brut6 383 
 
 Celestine R. L. G. de la Hailandi^re 385 
 
 John Stephen Bazin 386 
 
 James M. M. de St. Palais 387 
 
 Francis Silas Chatard 388 
 
 Diocese of Wheeling : 
 
 Right Rev. Richard Vincent Whelan 350 
 
 John J. Kain , 39^ 
 
 Diocese of Wilmington : 
 
 Right Rev. Thomas A. Becker 392 
 
 Alfred A. Curtis Supplement, ii 
 
 Diocese of Wichita: 
 
 Right Rev. James O'Reilley • 4o8 
 
 J. J. Hennessy 4^
 
 Xii CONTENTS. 
 
 Vicariate-Apostolic of Arizona 
 
 Right Rev. J. B. Salpointe 178 
 
 P. Bourgade 402 
 
 Vicariate-Apostolic of Dakota : 
 
 Right Rev. Martin Marty, O.S.B 39^ 
 
 Vicariate-Apostolic of Idaho : 
 
 Right Rev. Louis Lootens 390 
 
 A. J. Glorieux 400 
 
 Vicariate-Apostolic of North Carolina: 
 
 Right Rev. James Gibbons 82 
 
 John J. Keane 353 
 
 H, P. Northrop 204 
 
 Leo Haid, O.S.B 403 
 
 Vicariate-Apostolic of Northern Minnesota: 
 
 Right Rev. Rupert Seidenbush, O.S B 401 
 
 Vicariate-Apostolic of Utah: 
 
 Right Rev. Laurence Scanlan 404 
 
 SUPPLEMENTAKY. 
 
 PAGE 
 
 Right Rev. John Janssen, Diocese of Belleville 416 
 
 James Schwebach, Diocese of La Crosse, xii 
 
 Sebastian G. Messmer, Diocese of Green Bay, xiii 
 
 Thomas Francis Brennan, Diocese of Dallas, xiv 
 
 Thomas D. Beaveu, Diocese of Springfield xv 
 
 John N. Lemmens, Diocese of Vancouver's Island and Alaska, . . xvi 
 
 Otto Zardetti, Diocese of St. Cloud, xvii 
 
 A. Van De Vyver, Diocese of Richmond xix 
 
 Theophile Meerschaert, Vicariate-Apostolic of Indian Territory, . . xxi 
 
 Peter Vcrdaguer, Vicariate-Apostolic of Brownsville, .... xxii 
 
 Henry Gabriels, Diocese of Ogdensburg, xxiii 
 
 Ignatius F. Horstniann, Diocese of Cleveland, xxv 
 
 James McGoUlrick, Diocese of Duluth, xxvii 
 
 John Shauley, Diocese of Jamestown, 418 
 
 Joseph B. Cotter, Diocese of Winona xxxviii 
 
 Thomas Heslin, Diocese of Natchez, xxx 
 
 P. L. Chapel le. Archbishopric of Santa Fe, xxxii 
 
 Stephen Michaud, Diocese of Burlington, xxxiv 
 
 Charles E. McDonnell, Diocese of Brooklyn, . . . , ^ . xxxvi
 
 CONTENTS. 
 
 PART III. 
 
 GEEAT DEFENDERS OP THE FAITH IN EVERY AGE. 
 
 FAGB 
 
 Saint Peter, Prince of the Apostles, and First Defender of the Faith i 
 
 Saint Paul, The Apostle 1 
 
 Saint Ambrose, Doctor of the Church 10 
 
 Saint John Chrysostom, Archbishop of Constantinople, and Doctor of the 
 
 Church 19 
 
 Saint Jerome, Doctor of the Church 27 
 
 Saint Augustine, Bishop and Doctor of the Church , 32 
 
 Saint Gregory, the Great 43 
 
 Saint Dominic, Founder of the Friars Preachers 49 
 
 Saint Thomas of Aquino, Doctor of the Church 57 
 
 Saint Bonaventure, Cardinal, Bishop, and Doctor of the Church 63 
 
 Saint Francis of Assisium, Founder of the Friars Minors 69 
 
 Saint Ignatius of Loyola, Founder of the Society of Jesus 74 
 
 Saint Alphonsus Liguori, Doctor of the Church 84 
 
 Saint Bruno, Confessor 89 
 
 Saint Francis Xavier, Confessor and Apostle of the Indies 92 
 
 Saint Charles Borromeo, Cardinal Archbishop of Milan 100 
 
 Saint Francis of Sales, Bishop and Confessor Ill 
 
 Saint Patrick, Bishop and Apostle of Ireland 120 
 
 A DEFENSE OF CATHOLIC FAITH AND DOCTRINE. 
 
 The Fundamentals of the Catholic Faith 1 
 
 Of Christ's True Church upon Earth 3 
 
 The Church of Christ must always be Holy in Her Doctrine and Practice, 
 
 and cannot err 6 
 
 ziii
 
 Xiv CONTENTS. 
 
 FAes 
 
 Tlie Church of Christ must be Catholic or Universal 7 
 
 The Church of Christ must also be Apostolical and derive Her Mission 
 
 from the Apostles 8 
 
 The Catholic Chm'ch alone is the True Church of Christ 9 
 
 » 
 
 Scrii)tui-e and Tradition 10 
 
 ApostoUcal and Ecclesiastical Traditions 11 
 
 The Ordinances and Constitutions of the Chm'ch 12 
 
 The Sacraments of the Chiirch 13 
 
 The Real Presence in The Most Holy Sacrament of the Eucharist 18 
 
 Communion under one kind 20 
 
 The Mass 22 
 
 Purgatory 24 
 
 The Veneration of Saints 27 
 
 The Veneration of the Angels and Saints 28 
 
 The Saints and Angels Pra}-- to God for us 29 
 
 The Invocation of Saints , 31 
 
 Concerning EeHcs , , 34 
 
 Concerning Images 35 
 
 Concerning Indidgences 37 
 
 The Supremacy and InfaUibiHty of the Pope 38 
 
 Why Cathohcs object to the Protestant Religion 40
 
 CON"TEN"TS. 
 
 PART lY. 
 
 THE HOLY SACRIFICE OF THE MASS ; ITS ORDER AND CEREMONIAL 
 EXPLAINED BY A PARISH PRIEST TO A DEVOUT CONVERT. 
 
 PAGH 
 
 From the beginning of Mass to the Creed. — The Use of Ceremonies — 
 Preparation for Mass — The beginning of Mass — The Introit, Kyrie Eleison, 
 and Gloria in Excelsis — The Dominus Vobiscum — The CoUect, Epistle, and 
 Gradual 1 
 
 From the Offertory to the Communion. — The OfPertory and Oblation — 
 The Canon of the Mass — The Memento of the Living — The Communicantes 
 — The Consecration — The Prayer after the Elevatior — The remaining 
 Prayers of Oblation — The Memento of the Dead — The Canon continued — 
 Our Lord's Prayer— The sequel of Our Lord's Prayer— The " Agnus Dei" 
 and Prayers before Communion — The Communion of the Priest — The Com- 
 munion of the Faithful 20 
 
 From the Communion to the end of Mass. — The Ablutions — The "Com- 
 munio " and Post-Communion — The End of Mass — Mass of the Dead 60 
 
 High or Solemn Mass. — Tlie Asperges — The Incensing of the Altar — The 
 Kyrie and Gloria in Excelsis — The Collects, Epistle, and Gospel— The 
 Creed— The Solemn OflFertory — The Incensing of the Offertory— The Pref- 
 ace in Solemn Mass — The Canon and Consecration in Solemn Mass — From 
 the Consecration to the "Pater Noster"— From the "Pater Noster" to the 
 Communion — From the Communion to the end of High Mass — High 
 Mass of the Dead 71 
 
 OFFICES OF THE CHURCH SIMPLIFIED AND EXPLAINED. 
 
 Solemn Vespers 92 
 
 The Office and Ceremonies of Compline — 97 
 
 The Benediction of the Most Holy Sacrament.— The charaxster and 
 
 meaning of this Sacred Rite explained 99 
 
 Hymn of St. Thomas for the Feast of Corpus Christi 101
 
 THE FRUITS OF THE FAITH 
 
 AS SEEN IN THE LIVES OF HOLY WOMEN. 
 
 PASB 
 
 Saint Mary Magdalen 91 
 
 Saint Cecily, Virgin Martyr 98 
 
 Saint Mai-garet, Queen of Scotland 99 
 
 Saint Catharine of Sienna 102 
 
 Saint Teresa, Foundi'ess of the Eeformation of the Barefooted Carmelites. 106 
 
 Saint Rose of Lima 113 
 
 Saint Agnes, Virgin Martyr 116 
 
 Saint Elizabeth of Hungaiy, Widow 118 
 
 Saint Bridget, Virgin Abbess and Patroness of Ireland 123 
 
 CONFRATERNITIES and SODALITIES. 
 
 Confraternity of the Holy Rosary of the Blessed Virgin Mary 71 
 
 Indvilgences Granted to Members of the Holy Rosary 76 
 
 The Third Order of Saint Francis 78 
 
 Archconfraternity of the Holy Cord of Saint Francis 82 
 
 Confraternity of the Scapular of Our Lady of Mount Carmel 83 
 
 Order of The Lady of Mount Carmel 84 
 
 The Scapular of the Seven Dolors 86 
 
 The Scapular of the Immaculate Conception 87 
 
 The Scapular of the Most Holy Trinity 87 
 
 The Red Scapular of the Passion, and of The Sacred Hearts of Jesus and 
 
 Mary 88 
 
 Confraternity of the Sacred Heart of Jesus . , 89 
 
 Archconfraternity of the Most Holy and Immaculate Heart of Mary for 
 
 the Conversion of Sinners 91 
 
 Conf rateniity of the Blessed Sacrament 92 
 
 Indulgences Granted to Members 93 
 
 The Archconfraternity or Society of St. Vincent de Paul 94 
 
 Archconfraternity of the Guard of Honor of the Sacred Heart of Jesus. . . 96 
 
 Sodality of the Child Jesus 98 
 
 Sodality of the Holy Angels 99 
 
 Sodality of the Blessed Virgin Mary 99 
 
 xvU
 
 INTRODUCTION, 
 
 BRIEF SURVEY OF THE CHURCH IN AMERICA. 
 
 BY RICHARD H. CLARKE, IvIv.D., 
 
 AuTHoa OP " The Lives of the Deceased Bishops of the Catholic Church in the United States, 
 " The Illustrated History of the Catholic Church in the United States," etc., etc. 
 
 " The Defenders of our Faith " is pre-eminently a volume for 
 the American Catholic. It treats of Catholicity in the United 
 States from the time of that patriarch of the Church in America 
 — Archbishop Carroll — to the present day. It delineates the 
 heroic deeds, noble lives, grand achievements, and great sacrifices 
 of all the Archbishops and Bishops of the Church .in America, 
 including those venerable prelates who have passed to their 
 reward, as also those who remain to administer the great interests 
 of the Church in our own day, and who now bear the brunt of 
 the battle in defending the faith against the skepticism and infi- 
 delity of the age. 
 
 The foundations of the present volume were laid by that emi- 
 nent historian and gifted author, the late Dr. John Grilmary Shea, 
 in his work prepared for the present publishers, entitled " The 
 Hierarchy of the Catholic Church in the United States." The 
 esteem in which this work is held by the American Prelates may 
 be seen by glancinsj at their many endorsements of it printed 
 in this volume. This author's able j^eu was no less skilled in 
 dealing with the historical records of the Church in this country 
 than in recording the achievements of great missionaries and ex- 
 plorers in this his native land. Dr. Shea's services, as the histo- 
 rian of the Catholic Church in America, will ever prove a rich 
 legacy to generations of American Catholics yet unborn. 
 
 The present volume, besides embodying Dr. Shea's original
 
 ii INTKODUCTION. 
 
 work brought down to date, also contains much that will prove 
 of interest to the American Catholic, and that fittingly finds a 
 place in its pages. Dr. Shea's work embraces a brief History of 
 the Church in the United States; a History of the Plenary 
 Councils and of the Dioceses, as included in the lives of the Arch- 
 bishops and Bishops, who, in the great purposes of Divine 
 Providence, presided over them. To this has been added many 
 subjects of a timely and valuable character, including the History 
 and Constitution of the Sacred Congregation of the Propaganda 
 Fide; the mission of the Most Rev. Archbishop Francis Satolli, 
 Apostolic Delegate ; the Encyclical of Pope Leo XIII. on Colum- 
 bus ; a History of the Foundation of the Catholic University of 
 America at Washington ; the Founding and Opening of the 
 Catholic Summer School, and a Sketch of the Life of the Author, 
 John Gilmary Shea, LL.D. The present volume also contains 
 many other important features which will be found to greatly 
 enhance its value and make it a most desirable acquisition for all 
 who seek a closer knowledge of the teachings of the Church of 
 God and the noble works of her Defenders. The whole forming 
 an invaluable library of rich and varied contents which cannot 
 but interest all Catholics, and particularly American Catholics. 
 
 The golden treasures of Catholic lore to be found in that por- 
 tion of the work" devoted to the Church in our own country will 
 be appreciated by taking a brief survey of the marvelous 
 
 GKOWTH AND PROGRESS OF CATHOLICITY IN AMERICA. 
 
 Compare, or, rather, contrast the Catholic Church in the United 
 States in the epoch of Bishop Carroll, the first of American 
 Catholic Bishops, with the same Church in the times of His 
 Eminence Cardinal Gibbons and of Monsignore Satolli. The 
 contrast presents facts of almost incredible proportions, numbers, 
 and significance. Then, on August 15, 1790, when Archbishop 
 Carroll went to England, and was consecrated in the chapel of 
 Lulworth Castle by the Vicar-Apostolic of London, the Right 
 Rev. Charles Walrasley, for want of a Catholic Bishop in the 
 United States, there was but one Bishop in the whole United 
 States, the Bishop of Baltimore, and his jurisdiction spiritual 
 embraced the whole country in all its length and breadth ; and
 
 INTEODUCTIOlN. ID 
 
 he had to travel from one extreme of it to the other, and through 
 every one of the States, to administer the Sacrament of Con- 
 firmation or to confer Holy Orders; while the statistics in 1893 
 give us thirteen Archbishops presiding over thirteen ecclesias- 
 tical provinces, and sixty-eight Bishops suffragans to these Arch- 
 bishops, and five Vicariates-Apostolic presided over by Bishops,, 
 and seven mitred Abbots presiding over and administering, as 
 their Superiors, seven Benedictine abbeys, in the United States. 
 Besides, the Delegate Apostolic, the Most Rev. Archbishop 
 Satolli. So that in the United States the fifteen Archbishops, 
 one a Cardinal of the Holy Roman Church and another the Dele- 
 gate Apostolic, the sixty-eight Bishops, and seven mitred Abbots, 
 made in all, in 1893, ninety Bishops, as against a single Bishop 
 in 1790. 
 
 Now let us mark and contrast the progress of the Catholic 
 population of the United States, and compare it at various 
 periods, from the year of the Declaration of American Independ- 
 ence, 1776, to the year of 1893. It is estimated from data cer- 
 tainly below the truth, that the Catholic population of the whole 
 United States in 1776 was 25,000, which was equal to one oue- 
 hundred-and-twentieth (1-120) of the entii'e population of the 
 whole country. In 1790, when the first Catholic Episcopal See 
 was erected and Bishop consecrated, the Catholic population of 
 the country was 30,000 (more probably 32,000), equivalent to 
 one one-hundred-and-seventh (1-107) of the population of the 
 United States. In 1800 the Catholics had 100,000, which was 
 equal to one fifty-third (1-53) of the whole population. In 1810^ 
 we had 150,000, which was equal to one forty-eighth (1-48) of the 
 whole population. In 1820 we had 300,000, which was then 
 equal to one thirty-second part (1-32) of the whole. In 1830 we 
 had 600,000 Catholics in the United States, which was equal to 
 one twenty-first part (1-21) of the whole. In 1840 we had 1,500,. 
 000 Catholics, which was equal to one-eleventh (1-11) of the 
 whole. In 1850 we had 3,500,000, equivalent to one-seventh 
 (1-7) of the whole. In 1860 we had 4,500,000, which was equal 
 to one-seventh (1-7) of the whole. In 1878 there were 7,000,000 
 Catholics in the United States, which was equal to one-sixth (1-6) 
 of the whole. In 1890 the official ceusus showed the entire pop-
 
 iV INTRODUCTION. 
 
 ulatlon of the United States to be 62,885,548, while the Catholic 
 population was estimated at 12,000,000, or one-fifth-and-a-half 
 (l-5i). One of our Bishops estimated the Catholic population 
 then at 14,000,000. 
 
 It will thus ])e ol>served that while time progressed and our 
 population increased, the ratio or speed of increase itself was 
 wonderfully increased. Also the increase of the Catholic popu- 
 lation was very much greater than the marvelous increase in the 
 general population of the United States. In 1789, the year 
 before Bishop Carroll was consecrated, the entire number of 
 priests in the United States only reached thirty; but in 1893 the 
 number was about 9,000, and there were about 1,760 young 
 Levites preparing for the American Catholic priesthood and for 
 the missions of the United States. Contrasts like these cannot 
 be witnessed in our century in the religious and ecclesiastical 
 history of any other country in Christendom ! 
 
 But the Catholic Church and her children feel that the right 
 of discover}' and of conquest has made the spiritual kingdom of 
 the Lord in America a part of her inheritance, the birthright of 
 the Catholic nations of the Old World and of Christendom, in a 
 spiritual sense ; because it was they who first planted the Chris- 
 tian vineyard in this New World, after having discovered it, and 
 brought it up to the light of the universe and before the eyes of 
 the civilized world. Columbus, the brave and gallant Admiral, 
 ^vho discovered America, was a devoted son of the Catholic 
 Church. In fact, on the 13th day of October, 1492, when Colum- 
 bus and his officers and crews first saw land in the Western 
 JItjiuisphere, and landed upon it, chanting Catholic Litanies and 
 planting the Christian Cross which their Catholic ancestors had 
 found and erected above the Crescent and all other false or human 
 standards, the Christian Church was united and at peace — there 
 was but one fold then, and there were no Christian sects to share 
 with the Catholics the honor and the glory of discovering America. 
 Columbus was a Catholic of the mediaeval standard ; his faith 
 was sublime, his piety tender, his zeal unbounded, his obedience 
 to Mother Church was childlike, his loyalty was heroic. He was 
 a Catholic of the chivalrous mould — for he was a true and veri 
 table Crusader. He planned a new (haisade for the recovery of
 
 IXTEODUCTIOX. V 
 
 Jerusalem, tlie Holy Sepulchre, from the hands of the Moham- 
 medans, in life enjoining his son that fifty thousand infantry and 
 six thousand cavalry be sent on the Columbian Crusade, at his ex- 
 pense, equipped and maintained out of revenues he should re- 
 ceive from his vice-regal estates and income from the New 
 World he had discovered, and he provided for it in his will.* 
 He was a daily attendant at mass while on land, and at sea 
 he chanted matins, lauds and vespers on the deck of his ship. 
 He observed all the festivals and fasts of the Church. He be- 
 lieved in and practiced penances, pilgrimages, vows, votive offer- 
 ings, and monastic and mediaeval devotions. He was a loyal 
 follower and vassal of the Holy See. When he had discovered 
 a New World, be submitted the partition of it between Spain 
 and Portugal to Pope Alexander VL, and assisted with his 
 counsels the drawing, from pole to pole, of that famous Papal 
 Line of Demarkatiou which separated the East from the West, 
 and partitioned the earth in two. 
 
 It was Christopher Columbus who brought the first Christian 
 missionaries, twelve apostolic men. Religious monks, from Spain, 
 on his second voyage, to evangelize the Indians of the new world. 
 He erected the first Christian shrine for the celebration of the 
 Christian mysteries in the new world. He built the first Christian 
 church in the city of San Domingo, the first erected and conse- 
 crated in the Western Hemisphere. In his will he provided for 
 the erection of a memorial chapel in the Royal Vega of His- 
 paniola, where he intended that perpetual masses should be of- 
 fered for the souls of himself and his descendants. In his private 
 quarters, and publicly in the streets of Seville and other Spanish 
 cities, after he was the discoverer of the new world, he wore the 
 coarse brown habit and girdle of the Franciscan monks. He died 
 in the arms, and amidst the mortuary prayers and litanies, of the 
 Franciscans, who alone of ecclesiastics attended his last moments, 
 -and he was buried in the vaults of their convent at Valladolid. 
 
 Such was the religious character, such the Catholic faith and 
 devotion, of the man who broke the boundaries of the known 
 earth, and revealed a new world to mankind, a new Christendom 
 for the Church. His Catholic mantle fell upon the Catholic shoul- 
 
 * Will of Columbus, Irving's " Life of Columbus," Vol. III., p. 450
 
 VI IXTRODUCTIOX. 
 
 ders of a success'iou of Catholic discoverers and conquerors, and 
 the whole continent was Catholic. It is not necessary here to do 
 more in illustration of the Catholic origin of America as a Chris- 
 tian and civilized laud, discovered, explored, and evangelized by 
 Catholic discoverers, explorers, and missionaries, than to merely 
 mention Ponce de Leon, accompanied by Catholic priests and 
 monks, in Florida, in 1521, only fifteen years after the death of 
 Columbus; Vasquez de Ayllon, accompanied by Dominican friars, 
 in ]\Iarylaud and Virginia, in 1526 ; Narvaez and De Soto, in Flor- 
 ida, the former in 152(3-1536, the latter in 1539-1542; Father 
 Mark, the Fi-anciscan missionary, in New Mexico, in 1595 ; Bal- 
 boa, discovering the Pacific Ocean in 1513 ; Garay, discovering 
 the Gulf of Mexico in 1524 ; De Vaca, crossing and traversing the 
 continent in 1532; Cartier, discovering Canada in 1534; Cortes 
 in ^lexico in 1519. And so the long list could be followed up 
 with the Cabots discovering our New England in 1498, and carry- 
 ing with them priests from Bristol, England, who said mass on 
 those shores; of Champlain, in the North, discovering Penobscot 
 Bay in 1604, Lake Champlain in 1609, and Lake Ontario in 1615 ; 
 of De La Salle at the Delta of the Mississippi and in Texas ; of 
 Marquette and Jolliet on the Great River, the Father of Waters ; 
 the Jesuits in Northern New York, when, in the Mohawk Valley, 
 they sealed their heroism with their blood, inspiring in the pres- 
 ent generation of Catholics the zeal to erect near the very spot 
 where Father Isaac Jogues was martyred, a memorial shrine in 
 his honor ; Catholic missionaries, too, in Maine, among the Illinois, 
 the Iroquois, and among the fierce Indian tribes of Mississippi, 
 Missouri, Alabama, and Louisiana. Thus truly may it be said 
 that the work of Christopher Columbus was followed with cour- 
 age, self-sacrifice, heroism, ability, and success, until now we have 
 a continent teeming with industrious and free populations, an em- 
 pire of Republics crowned with Christian civilization, the arts and 
 sciences, enlightened civil government, religious liberty, and with 
 all the progressive improvements of peace and of war. 
 
 Not only have Catholics, through their early discoverers, ex- 
 plorers, conquerors, statesmen, legislators, and heroes, founded 
 thus the Christian empires and nations of the new world, but 
 they have also done a conspicuous part, and contributed a sub-
 
 IXTRODUCTIOX. Vll 
 
 stautial share towards the establishment of American Liberty, 
 the founding of the American States and the Republic of the 
 Union, the creation of our incomparable Constitution, the estab- 
 lishment of our colleges and institutions of learning, the develop- 
 ment of agricultural and mechanicnl industries, tlie leadership of 
 our legislative halls and councils, and the protection and defense 
 of American institutions, the Union and the Republican form of 
 Government. In our Revolutionary War there were no purer 
 and more enthusiastic patriots than our first Catholic Bishop, the 
 Most Rev. John Carroll, Archbishop of Baltimore; than Charles 
 Carroll of Carrollton, Daniel Carroll, General Stephen Moylan, 
 James Fitzsimmons, Commodore Barry, the founder of the 
 American iSTavy. What, too, shall be said of the invaluable ser- 
 vices rendered to the cause of American Independence by the 
 patriot priest of the American Revolution, in the West, the Rev. 
 Peter Gibault, who blessed the regiments as they marched to join 
 the Revolutionary Army of the Northwest, and who won the 
 Western Indians to our cause ; and without whose patriotic efforts, 
 it has been said, the great Northwest would have been lost to the 
 American Union ? 
 
 So, too, in tlie War of 1812, the rank and file of the American 
 Army were filled with Catholic officers and soldiers, as was also 
 the case with the war for the Union, in which such names as 
 Sheridan, Shields, Meagher, Rosecranz, and hosts of others illus- 
 trate their bravery, their skill, and their victories. Nor can we 
 omit to allude to that patriot Catholic Archbishop, the Most Rev. 
 John Hughes, of New York, who, in the gloomiest period of the 
 war for the Union, was called upon by the national adminis- 
 tration to accept a mission of peace to Europe, and who, by his 
 personal character and influence, and by his skilful and able di- 
 plomacy, kept France and Sj)ain neutral in the struggle, and thus 
 shortened the bloody strife of civil war. 
 
 It is such pregnant causes, such historic records, and such 
 home-aro;uments that have made American Catholic citizens feel 
 at home in this great Republic. But there is one other service 
 which the Catholics of America have in past and colonial times 
 rendered to the universal cause of human liberty, and especially 
 to the constitutional freedom of American institutions, which has
 
 VUl INTRODUCTION. 
 
 made them feel that they have a pre-eminent right to share the 
 glories and the benefits of American liberty and free government. 
 The early colonial settlements in America were strongly and 
 strangely influenced, to a considerable extent, by religious and 
 ecclesiastical considerations and motives; of which four signal 
 instances are to be found and studied in the cases of the Puri- 
 tans of New England, the Episcopalians in Virginia, the Quakers 
 in Pennsylvania, and the Catholics in Maryland. But it was the 
 Catholics in Maryland, landing and planting the cross at St. 
 Mary's in 1634, who were the first, and at that time the only colony 
 in America that proclaimed religious liberty to all Christian 
 sects within its territories. Thus, while churchmen and Catholics 
 were persecuted in New England, and Puritans and Catholics 
 were driven out of Virginia, the Ej)iscopalian, the Puritan, the 
 Quaker, and all Christians w^ere welcomed to Maryland and to 
 the enjoyment of perfect civil and religious liberty. Yet, after- 
 wards, when the Prince of Orange triumphed over the Second 
 James in England, and the Protestant Revolution overturned the 
 Catholic ascendency in Maryland, Catholics became persecuted in 
 the very land which they made " The Land of the Safictuary " for 
 all, and some, even, left the home of their ancestors to find a 
 sanctuary, where they could enjoy religious liberty, among the 
 Quakers of Pennsylvania, under the mild and just sway of 
 William Penn. But the Toleration Act, wdiich the Maryland 
 Catholics enacted into a solemn law in 1649, bore its fruits in 
 1776 and 1789 and 1790; and it is bearing fruit to-day and for- 
 ever, for it was su])stantially incorporated in the Constitution of 
 the United States. Well then may American Catholics feel 
 that they form an integral part of the American people and na- 
 tion, of the current national life of the American people, and of 
 its future hopes, duties, aspirations, and triumphs. For their 
 proud history in the past and their patriotism and loyalty in the 
 present entitle them to it. 
 
 lu the histor}^ of the Church in the United States we find an 
 imposing array of learned, dignified, and able prelates, consti- 
 tuting tlie Hierarchy of the Catholic Church in the United States. 
 These eminent Archbishops and Bishops have in truth been from 
 the beginning to the present day the Defenders of the Catholic
 
 INTRODUCTION. IX 
 
 faith in America ; and hence no truer or more appropriate title 
 for the book could have been chosen than The Defenders of Our 
 Faith. All of these illustrious Prelates have been in their re- 
 spective dioceses and in their times, and to a greater or le8^^er 
 degree^ defenders of the faith ; but yet many of them have been, 
 either from time, opportunity, eminent ability, the special oc- 
 casions presented, or from the attacks made upon the Catholic 
 faith in their dioceses or upon themselves as representatives of 
 the Church, pre-eminent Defenders of Our Faith, and some of 
 these I will briefly notice. 
 
 For scarcely had the first of American Catholic Bishops, the 
 Most Kev. John Carroll, j^rs^ Bishop and after wards ^r6-^ ^^'<?A- 
 hishop of Baltimore and of the United States, been consecrated, 
 when an anonymous writer in Baltimore published a letter se- 
 verel}^ calling him to task for using the ordinary signature of 
 Catholic bishops, for he had just issued his first pastoral letter 
 to his flock, to which he signed his name " John, Bishop of Bal- 
 timore." Bishop Carroll immediately replied through the press 
 defending his right to do so and the custom in such cases, besides 
 the arguments based on reason, law, and the custom of all nations; 
 he showed from ecclesiastical history that such was the custom 
 of the Bishops of the early Church, even in the Roman Empire, 
 and in ancient Asia and Africa, and that he was only following 
 the venerable example of such illustrious Bishops in the ancient 
 Chuch as Clement, Bishop of Borne ; Ignatius, Bishop of An- 
 tioch ; Alexander, Bishop of Alexandria, and others of equal fame 
 and glory in the Christian Church. Besides, Archbishop Carroll 
 was the first to wear and officiate in the vesture and insignia of 
 the episcopacy, dnd he wore them with dignity, humility, and self- 
 respect. And being the first Bishop, he was the first herald and 
 defender, and was called by his own flock and by posterity the 
 Patriarch of Catholicity in America. 
 
 Next in the Hierarchy follow a long line of Bishops, such as 
 Bishops Neale of Baltimore, Flaget of Kentucky, Connolly of New 
 York, Marechal and Whitfield of Baltimore, David of Kentucky, 
 Fenwick of Cincinnati and Fenwick of Boston, Portier of 
 Mobile, Brute of Indiana, Blanc of New Orleans, Loras of Iowa, 
 Miles of Tennessee, Chanche of Mississippi, Lefevre of Michigan,
 
 X iJSTKODUCTiON. 
 
 Odin of Louisiana, Quarter of Illinois, Byrne of Arkansas, Rey- 
 nolds of South Carolina, Fitzpatrick of Boston, Timon of Buf- 
 falo, Bazin of Indiana, Van de Velde of Mississippi, O'Eeilly of 
 Connecticnt, England of South Carolina, Cretin of Minnesota, 
 (Jarrell of Kentucky, Young of Pennsylvania, Smyth of Iowa, 
 Barry of South Carolina, Luers of Indiana, Lavialle of Kentucky, 
 Verot of Georgia and Florida, Whelan of West Virginia, Mc- 
 Fnrland and Galberry of Connecticut, Bacon of Maine, Hendricken 
 of Rhode Island, Foley and Baltes of Illinois, Rappe and Rose- 
 cransof Ohio, Toebbe of Pennsylvania, Hailandiere and St. Palais 
 of Indiana, Leray of Louisiana, Quinlan and Manucy of Alabama, 
 Martin of Louisiana, Pellicer of Texas, Shanahan and Domenec 
 of Pennsylvania, Mullen of Iowa, O'Gorman of Nebraska, and 
 Amat and Alemany of California, who were examples of religion, 
 piety, humility, faithful services and undeviating perseverance in 
 the struggle of a Christian life. They made the best defense of 
 Catholic Faith by showing what fruits it bears, the fruits of good 
 example. Some of them, like Brute, were also men of great 
 learning ; others, like Odin, were great missionaries, and others 
 were pioneers, first Bishops on our northern, southern, and west- 
 ern frontiers. 
 
 Bishop Cheverus, of Boston, w^ho was afterwards called to 
 France and created a Cardinal, was also a man of superior attain- 
 ments, social culture united with Zealand humility, and a courtly 
 apostle to tone down the robust character of the Puritan. 
 Bishop Egan, of Philadelphia, vras brave, though yielding and 
 humljle, and it was he that fought a courageous fight with the 
 schismatical spirit of lay trusteeism in the Church. Bishop Du- 
 l)Ourg, of New Orleans, was an accomplished, leaiHed, and zealous 
 prelate ; he accepted an ungrateful and difficult task — the refor- 
 mations needed in the old French element of his flock ; and he 
 was a patriot, for while General Jackson was fighting the battle 
 of New Orleans, the Prelate and the non-combatant part of his 
 flock were praying for his success in the churches; and when the 
 liero of New Orleans returned from the field of triumph, after a 
 hard-fought battle. Dr. Dubourg delivered to him an address of 
 thanks and placed a laurel crown on the brow of the victor. 
 Bishop England, of Charleston, was an eloquent and learned
 
 INTRODUCTIOIS'. XI 
 
 champion of tlie faith, a great pulpit orator, and an ornament to 
 the American, as he was to the Universal, Church. Bishop 
 Rosati, of St. Louis, was called the model Bishop. Bishop Dubois, 
 of New York, was one of the French emigre clergy from France, 
 driven to our shores by the French Revolution; he made many 
 eminent coaverts, was the founder of Mt. St. Mary's College, 
 Maryland, and in the struggle with lay trusteeism in New York 
 he won the title of tlie Little Napoleon. Archbishop Francis 
 Patrick Kenrick, of Baltimore, was a prelate of vast ecclesiastical 
 learning, and bequeathed to the Church a rich inheritance in his 
 numerous religious and theological works. Bishops De Nickere 
 of New Orleans, and Neumann of Philadelphia, were prelates of 
 eminent sanctity ; and the latter is now, through his brethren of 
 the Kedemptorist Order, a candidate for canonization as a saint. 
 Archbishops Eccleston and Bayley, of Baltimore, were converts to 
 the Catholic Church from Episcopalianism, adorned the ranks of 
 the Hierarchy, and rose to its highest honors. Bishop Tyler, of 
 Connecticut, was a convert, and died early in his episcopal career. 
 Archbishop Hughes, of New York, was truly one of The De- 
 fenders of our Faith. Eloquent, learned, brave as a Crusader, 
 ambitious, just and equal to all, the leader of his people and 
 champion of the faith, there is no member of the American Cath- 
 olic Hierarchy, living or dead, who stands higher in the temple 
 of ecclesiastical fame and glory. The whole life of Archbishop 
 Hughes vindicated his pre-eminent rank among the Defenders of 
 our Faith, for his inclination in that direction commenced to 
 show itself even during his academic studies, when he replied to 
 certain aggressive remarks in a 4th of July speech at Chambers- 
 burg. His first controversy as a priest was with the Protestant 
 Episcopal Bishop Delaney in 1829, on Catholic Emancipation in 
 Ireland. His next public controversy was with "Fergus Mc- 
 Alpin," the New York Truth Teller, and Rev. Mr. Levins, in 
 which Dr. Hughes gave a foretaste to his opponents of his 
 controversial qualities. In 1832 occurred the celebrated contro- 
 versy with Rev. John Breckenridge, of Kentucky, on the doc- 
 trines of the Church, which was one of the most triumphant 
 vindications of Catholic truth* of which we can justly boast. In 
 its published form it is a valuable repertory of controversial
 
 Xii INTRODUCTION. 
 
 learnino-. About 1843 Archbishop Hughes had another noted 
 controversy with David Hale, editor of the New York Journal 
 of Commerce, which grew out of the assaults made on the then 
 recently etiacted statutes of the New York diocese, but chiefly 
 related to the subject of lay trusteeism in the Church. His con- 
 troversy with "Kirwan," who, as unmasked by Dr. Hughes, 
 tui-ned out to be the Rev. Nicholas Murray, was dogmatic and 
 doctrinal ; it grew out of letters of Dr. Hughes in the Free- 
 man's Journal^ " on the Importance of being in Communion with 
 Christ's one, holy. Catholic and Apostolic Church," and took place 
 in 1847. On his return from Cuba in 1854, he replied to Gen- 
 eral Cass' speech in the United States Senate, and this led to a 
 spirited controversy on Know-nothingism. One of Archbishop 
 Hughes' bitterest tilts was with Hon. Mr. Brooks, of the New 
 York Times, which chiefly consisted in refutation of charges 
 made in the Times as to the alleged enormity of the Church prop- 
 erties held in New York. All these combats of the illustrious 
 Prelate were fierce and bitter, but it must be said that he was 
 uniformly on the defensive ; but he was an expert champion in 
 carrying on a defensive warfare upon an aggressive basis. His 
 triumphant efforts made the Catholic body respected and even 
 appreciated by their opponents and by the community. The 
 Archbishop conquered peace. 
 
 Bishop Baraga, of Marquette, was a great Indian missionary 
 and a distinguished Indian linguist ; he left to us the Indian 
 book which he composed for the instruction of the red men, a 
 valuable contriljution to our American linguistics. Archbishop 
 Spaulding, of Baltimore, was a distinguished theologian, orator and 
 author, and his writings form a valuable legacy to the American 
 Church ; he was distinguished in the Councils of the Catholic 
 Church in America, and in the Vatican Council he gained great 
 eminence as an advocate of the Dogma of Papal Infallibility. 
 Bishop Lynch, of Charleston, was a man of great ecclesiastical 
 and scientific learning, and was a distinguished pulpit orator. 
 The Right Rev. John McGill, Bishop of Richmond, was a power- 
 ful and celebrated controversial preacher ; he had been a lawyer 
 in his early life, and his law studies always gave a certain close 
 and logical trend to his arguments ; he was truly a defender of
 
 i.NTKODucTiojf. xiii 
 
 the faitb. Archbishop Purcell, of Cincinnati, was a man of mark, 
 energy, and labor ; he truly built up the Church in Ohio, and 
 founded many churches and institutions ; his last years were 
 sadly unfortunate in the financial misfortunes which overtook 
 him and his diocese, and led to his voluntary retii'ement. Arch- 
 bishop Henni, of Milwaukee, was a pioneer Western prelate, and 
 did much to organize the Catholic Church in the great North- 
 west. Archbishop Perch e, of New Orleans, was a great pulpit 
 orator in his native French tongue, and a brilliant and earnest 
 worker. 
 
 The first American Cardinal was His Eminence John Mc- 
 Closkey, Archbishop of New York. This good, zealous, amiable, 
 and eloquent prelate was remarkable for his modesty, his charity, 
 his prudence, and his truly sacerdotal character. He rendered 
 great services to the Church in the American Councils. 
 
 In Oregon there were two prelates most distinguished as pio- 
 neer and missionary Bishoj^s. They were brothers, and natives 
 of Canada ; these were the Most Kev. Francis Norbert Blanchet, 
 first Archbishop of Oregon, and the Right Rev. Augustin 
 Magloire Blanchet, first Bishop of Nesqually. But Oregon had 
 another illustrious Archbishoj), the Most Rev. John Charles 
 Seghers, a truly apostolic man, an Indian missionary in Oreo-on 
 and Alaska, a man of exceptional zeal, labor, and self-denial. He 
 had been Rishop of Vancouver's Island, the poorest then of dio- 
 ceses ; and after he was made Archbishop of Portland, Oregon, 
 he went to Rome, where he was received with veneration, and he 
 brought tears to the eyes of Pope Pius IX. when he asked to re- 
 sign the higher and easier position as Archbishop of Oreo-on in 
 order to become a simple Bishdp again and return to his poor 
 flock at Vancouver's Island. When consecrated he was the 
 youngest of our American Bishops, but he was the most heroic. 
 He fell a martyr to his zeal and his faith while on an arduous 
 expedition on the far and desolate shores of the Youkon River, in 
 Alaska. 
 
 Archbishop Wood, of Philadelphia, was a convert to the foith ; 
 he became one of its defenders. Reared at the banking business, 
 his attainments as a man of business were of great service to the 
 Church during his useful episcopal administration. He was ap-
 
 XIV INTRODUCTION. 
 
 pointed to assist the saintly Bishop Neumann, and worthily suc- 
 ceeded him. He did much to organize and consolidate the 
 ecclesiastical Province of Philadelphia, and he died at his post of 
 duty. The Right Rev. Michael O'Connor, Bishop of Pittsburg,: 
 was a man of solid learning, eloquence, and zeal ; his intellect was 
 powerful, and he was a persuasive man in the pulj^it and in the 
 Councils of the Church. In consequence of broken health he 
 resigned the purple, lived the remainder of his life and died an 
 humble Jesuit priest at Woodstock. Bishop Miege, on the con- 
 trary, was a Jesuit who became a Bishop, and he was a great 
 missionary among the Indians of the Indian Territory and of the 
 great Northwest. His life would, be extremely interesting if it 
 could be written at length. He founded the Church of Kansas 
 and the Episcopal See of Leavenworth. He spent himself in the 
 most distant and most arduous service of the Church, and by the 
 loss of his health was compelled to resign his See, and spend the 
 remnant of his useful life as a simple priest amongst his brethren 
 of the Society of Jesus. 
 
 The progress of higher Catholic education is plainly attested by 
 the establishment of the Catholic University of America at Wash- 
 ington, and of university extension education through the Catholic 
 Summer School of the United States, now so pleasantly and wisely 
 located on its own estate on the majestic Lake of Champlain. 
 While the former of these two great educational institutions 
 has received from the United States Congress an ample charter, 
 fully and amply expansive to cover the great work of the future 
 in the higher education of the American Catholic Priesthood, the 
 latter, located in the northern part of the Empire State of New 
 York, has received its charter from the Regents of the University 
 of New York, and it seems to rise from its birth into instan- 
 taneous maturity and strength, and, like Minerva springing from 
 the brain of Jove, a fully developed educational foundation from 
 the beginning. At the present time its scope is principally that 
 line of studies and methods which are similar to university exten- 
 sion, having immediate contact with and spreading knowledge 
 and trained studies among the people. But, from my own obser- 
 vation and experience of the Catholic Summer School at New 
 London, in its first summer's session of 1892, I saw clearly that,
 
 INTRODUCTIOiSr. XV 
 
 in addition to the above advantages and features, it now, in fact, 
 developed and added the distinct proportions and training of a 
 Normal College, for a very large proportion of the students, whom 
 I there met in daily attendance on the lectures, were teachers 
 either in the Catholic Parochial Schools or in the Public Schools 
 of the adjacent States. I was the more impressed with this fact 
 from the circumstance, immediately after my lecture on Columbus, 
 that some of these teachers who were engaged in the Public Schools 
 called upon me for further and detailed information and the 
 sources wherein the subject could be followed up, in reference to 
 a very important historical error seriously affecting Catholics, 
 which appears in the text-books of public schools, and which in 
 my lecture I endeavored to refute. 
 
 The mission of Monsignore Francesco Satolli, the Most Rev. 
 Archbishop of Lepanto, the Apostolic Delegate from the Sov- 
 ereign Pontiff, our Holy Father Pope Leo XIII., in 1892, is a 
 unique and significant step on the part of Leo XIII., and one of 
 the strongest evidences he could possibly give of his affection 
 and veneration for the Catholic Church in the United States, for 
 the eminent, learned, and zealous Hierarchy of the country, and 
 for the American nation. It lifts the Catholic Church in the 
 United States up a grade higher in the ranks of organized 
 Churches and Hierarchies, and gives it a higher, more dignified, 
 and more exalted plane and rank of action and authority above 
 the missionary state of ecclesiastical organization in which the 
 American Catholic Church has moved, expanded, and propagated 
 the faith, from the primitive times of Archbishop Carroll to the 
 present. 
 
 Pope Leo XIII. has always expressed in words and manifested 
 by his acts a great admiration and affection for the American 
 people and their government. It was he who, like his illustrious 
 predecessor. Pope Pius IX., said that he was more Pope in Amer- 
 ica than in any other quarter of the globe, because here at least 
 his spiritual authority was not only fully and cordially recog- 
 nized by millions of Catholics and they were free to recognize his 
 apostolic office and jurisdiction in the spiritual order, but also 
 here the Catholic religion and the Catholic Church were free and 
 untrammelled. For he could appoint, I might add, as many Car-
 
 Xvi INTRODUCTION. 
 
 dinals, Archbishops, and Bishojjs as he might think proper, and 
 appoint whom he pleased, and that too without asking the con- 
 sent or permission of the civil authorities, as was so generally 
 the case in the most Catholic countries of Europe and in the most 
 Catholic ages, under the system of concordats which prevailed. 
 Here the Sovereign Pontiff can send personal and jurisdictional 
 officials and prelates to represent him personally, and here he can 
 create and abolish at pleasure Apostolic Delegations and Vicari- 
 ates with any and every defined limits of ecclesiastical or spiritual 
 jurisdiction. Tlie Peter-Pence from America, that loyal tribute 
 of the faithful throughout the world, pours a more ample stream 
 of generous offerings into the Papal treasury, to supply the place 
 of the plundered revenues of the Church and provide the means 
 so necessary for the defraying of the expenses of the vast and 
 oecumenical administration of the Church Universal, than any 
 otlier nation in Christendom. But there is another grand and 
 significant feature in the pontifical administration of Our Holy 
 Father Pope Leo XHI. which greatly endears him to all Ameri- 
 cans and to our National as well as to our State Governments ; 
 this is his strong and undisguised sympathy Avith democratic prin- 
 ci2:)les of government and for the Kepublican form of govern- 
 ment. This generous and magnanimous accord of the Sovereign 
 Pontiff and of the Papal Court with Republican institutions has 
 sent a thrill of enthusiasm and joy throughout our own and 
 other Republics ; and poj^ular rights have received a powerful 
 suj^port and encouragement from the most learned, the most far- 
 seeing, and the most godlike of the sovereigns of the world. 
 Should the disasters of socialism and of social revolution ever 
 drive the Pope from Rome, his rightful capital, there is no quar- 
 ter of the globe where he would be so welcome and so revered as 
 in the United States of America. 
 
 The American Bishops referred to above in our Introduc- 
 tion are only a few shining examples ; there are many more 
 of equal lustre, if time and space permitted special notice of 
 them. I have given only the salient points in the careers of some 
 of the great Prelates of the past, and the reader will find more 
 ample details in the pages of The Defenders of Our Faith. There 
 ii a peculiar benefit in writing the lives of good men, for their ex-
 
 INTRODUCTION. XVll 
 
 amples teach more forcibly than precept. I realized this when I 
 wrote and published The Lives of the Deceased Bishops of the 
 Catholic Church in the United States, when I was told by an emi- 
 nent divine that that work had greatly and manifestly nourished 
 aud increased the veneration of the Catholic people of America 
 for their venerable Prelates and Pastors. Such too will be the 
 fruits of the present publication, The Defenders of Our Faith. 
 Whatever the able, devout, and learned pen of Dr. Shea has con- 
 tributed can but prove instructive, edifying, and ennobling. 
 
 I cannot but hope that a careful study of the topics herein 
 treated will, in a measure, enable every intelligent Catholic 
 reader to become, though it be in a greater or less degree and 
 within his own sphere, a zealous " Defender of the Faith " he 
 holds, and thus aid in the spread of Catholicity throughout our 
 beloved land, until the Church gathers within her fold the wan- 
 dering and disunited followers of every sect. 
 
 KiCHAED H. Clarke.
 
 PART I. 
 
 Catholic Questions of the Day 
 
 PERTAINING TO 
 
 America and Americans.
 
 ^n^ericai^ Jpatriotisn^ 
 
 AND THE 
 
 MODERH AHTI-CATHOLIC MOYEMEHT. 
 
 -»■ ♦ « » •<- 
 
 flrcliDisIiop Ireland on the Duty and Value of Patriotisni. 
 
 A Histoiy of the Modern Anti-Catholic Movement given from 
 the standpoints of both cleric and lay writers in the following 
 pao-es, may very appropriately be introduced by an extensive 
 quotation from the celebrated address on " The Duty and Value of 
 Patriotism," delivered by the Most Rev. John Ireland, D.D., 
 Archbishop of St. Paul, before the New York Commandery of 
 the Loyal Legion, New York, April 4, 1894. 
 
 No one has earned a better right to speak for American 
 Patriotism or Liberty, than the Archbishop of St. Paul. He 
 served his country in her hour of peril and speaks as one of her 
 defenders. 
 
 The calumnies uttered by the A. P. A. against the Church, and 
 the Americanism of Catholic citizens, should need no other refu- 
 tation than will be found in the lofty patriotism breathed in this 
 eloquent address to his comrades in arms, but so insidious have 
 become the methods of attack of this secret oath-bound society, 
 that a thorough expose will be found in the papers that follow, 
 one from a well-known clergyman, and the other from an able 
 journalist. 
 
 The following are pertinent selections from the Archbishop's 
 address : 
 
 I shall define patriotism as you understand and feel it. Patriot- 
 ism is love of country, and loyalty to its life and weal — love 
 tender and strong: tender as the love of son for mother, strong as 
 the pillars of death ; loyalty generous and disinterested, shrink- 
 
 (37)
 
 28 THE DUTY AND VALUE OF PATRIOTISM. 
 
 ing from no sacrifice, seeking no reward save country's honor and 
 country's triumph. 
 
 More than a century ago a trans- Atlantic poet and philosopher, 
 reading well the signs, wrote: 
 
 " Westward the star of empire takes its way. 
 The first f oiu' acts abeady past, 
 A fifth shall close the drama with the day : 
 Time's noblest offspring is the last." 
 
 Berkeley's prophetic eye had descried America. What shall I 
 Bay in a brief discourse of my country's value and beauty, of her 
 claims to my love and loyalty ? I will pass by in silence her 
 fields and forests, her rivers and seas, the boundless riches hidden 
 beneath her soil and amid the rocks of her mountains, her pure 
 and health-giving air, her transcendent wealth of nature's fairest 
 and most precious gifts. I will not speak of the floble qualities 
 and robust deeds of her sons, skilled in commerce and industry, 
 valorous in war, prosperous in peace. In all these things 
 America is opulent and great ; but beyond them and above them 
 is her singular grandeur, to which her material splendor is only 
 the fitting circumstance. 
 
 America born into the family of nations in these latter times 
 is the highest billow in humanity's evolution, the crowning effort 
 of ages in the aggrandizement of man. Unless we take her in 
 this altitude we do not comprehend her; we belittle her tower- 
 ing stature, and conceal the singular design of Providence in her 
 creation. 
 
 America is the country of human dignity and human liberty. 
 
 When the fathers of the Republic declared: "That all men are 
 created equal ; that they are endowed by their Creator with cer- 
 tain inalienable rights ; that among these are life, liberty, and the 
 pursuit of happiness," a cardinal principle was enunciated, which 
 in its truth was as old as the race, but in practical realization 
 almost unknown. 
 
 Slowly, amid sufferings and revolutions, humanity had been 
 reaching out toward a reign of the rights of man. Ante-Chris- 
 tian paganism had utterly denied such rights. It allowed 
 nothing to man as man ; he was what wealth, place, or power 
 made him. Even the wise Aristotle taught that some men were
 
 THE DUTY AND VALUE OF PATEIOTISM. 29 
 
 intended by nature to be slaves and chattels. The sweet religion 
 of Christ proclaimed aloud the doctrine of the common father- 
 hood of Grod, and the universal brotherhood of men. Eighteen 
 hundred years, however, went by, and the civilized world had 
 not yet put its civil and political institutions in accord with its 
 spiritual faith. The Christian Church was all this time leaven- 
 ing human society, and patiently awaiting the promised fermenta- 
 tion. This came at last, and it came in America. It came in a 
 first manifestation through the Declaration of Independence ; it 
 came in a second and final manifestation through President 
 Lincoln's proclamation of emancipation. 
 
 In America all men are civilly and politically equal ; all have 
 the same rights; all wield the same arm of defence and of con- 
 quest, the suffrage; and the sole condition of rights and of 
 power is simple manhood. 
 
 Humanity, under the spell of heavenly memories, never ceased 
 to dream of liberty, and to aspire to its possession. Now and 
 then, here and there, its refreshing breezes caressed humanity's 
 brow. But not until the Eepublic of the West was born, not 
 until the star-spangled banner rose toward the skies, was liberty 
 caught up in humanity's embrace, and embodied in a great and 
 abiding nation. 
 
 In America the government takes from the liberty of the citi- 
 zen only so much as is necessary for the weal of the nation, 
 which the citizen by his own act freely concedes. In America 
 there are no masters, who govern in their own right, for their 
 own interest, or at their own will. We have over us no Louis 
 XIV. saying : " L'etat c'est moi " ; no Hohenzollern, announcing 
 that in his acts as sovereign he is responsible only to his con- 
 science and to God. Ours is the government of the people, by 
 the people, and for the people. The government is our own 
 organized will. 
 
 THERE IS NO STATE ABOVE OR APART FROM THE PEOPLE. 
 
 Rights begin with, and go upward from the people. In other 
 countries, even those apparently the most free, rights begin with 
 and come downward from the state. The rights of citizens, the 
 rights of the people, are concessions which have been painfully
 
 30 THE DUXr AND VALUE OF PATRIOTISM. 
 
 wrenched from the governing powers. With Americans, when- 
 ever the organized government does not prove its grant, the 
 libertv of the individual citizen is sacred and inviolable. Else- 
 where there are governments called republics : universal suffrage 
 constitutes the state ; but once constituted the state is tyrannous 
 and arbitrary, and invades at will private rights, and curtails at 
 will individual liberty. One Kepublic is liberty's native home — 
 America. 
 
 The God-given mission of the Eepublic of America is not only 
 to its own people : it is to all the peoples of the earth, before 
 whose eyes it is the symbol of human rights and human liberty, 
 toward whom its flag flutters hopes of future happiness for 
 themselves. 
 
 Is there not for Americans a meaning to the word. Country ? 
 Is there not for Americans reason to live for country, and, if need 
 there be, to die for country ? Whatever the country, patriotism 
 is a duty : in America the duty is thrice sacred. 
 
 Duty to country is a duty of conscience, a duty to God. For 
 country exists by natural divine right. It receives from God the 
 authority needful for its life and work : its authority to command 
 is divine. The apostle of Christ to the Gentiles writes : "There 
 is no power but from God, and those that are, are ordained of 
 God. Therefore, he that resisteth the power, resisteth the ordi- 
 nance of God." The religion of patriotism is not sufficiently 
 considered : and yet, it is this religion which gives to country its 
 majesty, and to patriotism its sacredness and force. 
 
 PATRIOTISM IlSr TIME OF PEACE. 
 
 The days of peace have come upon our fair land : the days 
 when patriotism was a duty have not departed. What was 
 saved by war must be preserved. 
 
 A government of the people, by the people, and for the people, 
 as proposed by the founders of the Kepublic, was, in the light of 
 the facts of history, a stupendous experiment. The experiment 
 has so far succeeded. A French publicist, De Maistre, once dis- 
 missed with contempt the argument drawn from the United 
 States in favor of free institutions in Europe, remarking: "The 
 Republic of the United States is in its swathiug-clothes ; let it
 
 THE DUTY AJfD VALUE OF PATRIOTISM. 31 
 
 grow : wait a century and you will see." The Republic has lived 
 out a century, it has lived out a mighty civil war, with no dim- 
 inution, assuredly, of vigor and promise. Can we say, however, 
 -that it is beyond all the stages of an experiment? The world at 
 f large is not willing to grant this conclusion ; it tells us, even, that 
 the Republic is but now entering upon its crucial crisis. New 
 conditions, indeed, confront us : new perils menace us, in a popu- 
 lation bordering on the hundredth million and prepared quickly 
 to leap beyond this figure, in plethoric and unwieldy urban con- 
 glomerations, in that unbridled luxury of living consequent on 
 vast material prosperit}^, which in all times is a dreaded foe to 
 liberty. It were reckless folly on our part to deny all force to 
 the objections which are put to us. 
 
 Meanwhile, the destinies of numerous peoples are in the 
 balance. They move toward liberty, as liberty is seen to reign 
 undisturbed in America; they recede toward absolutism and 
 hereditary regimes^ as clouds are seen darkening our sky. Civil, 
 political, social happenings of America are watched, the world 
 over, with intense anxiety, because of their supposed bearings 
 upon the question of the practicability of popular government. 
 A hundred times the thought pressed itself upon me, as I dis- 
 cussed in foreign countries the modern democracy, that, could 
 Americans understand how much is made to depend upon the 
 outcome of republican and democratic institutions in their coun- 
 try, a new fire of patriotism, a new zeal in the welfare of the 
 Republic, would kindle within their hearts. 
 
 For my part, I have unwavering faith in the Republic of 
 America. I have faith in the providence of God and the progress 
 of humanity : I will not believe that liberty is not a permanent 
 gift, and it were not if America fail. I have faith in the power- 
 ful and loyal national heart of America, which clings fast to 
 liberty, and sooner or later rights wrongs and uproots evils. I 
 have no fears. Clouds cross the heavens : soon a burst of sun- 
 light dispels them. Different interests in society are out of joint 
 with one another, and the social organism is feverish : it is simply 
 the effort toward new adjustments; in a little while there will be 
 order and peace. Threatening social and political evils are near, 
 and are seemingly gaining ground : the American people are con-
 
 32 THE DUTY AND VALUE OF PATRIOTISM. 
 
 servatively patient : but ere long the national heart is roused and 
 the evils, however formidable be their aspect, go down before the 
 tread of an indignant people. 
 
 DANGERS TO A GOVERNMENT BY THE PEOPLE. 
 
 The safety of the Republic lies in tbe vigilant and active 
 patriotism of the American people. 
 
 There is a danger in the ignorance of voters. As a rule, the 
 man who does not read and write intelligently, cannot vote 
 intelligently. Americans understand the necessity of popular 
 instruction, and spare no expense in spreading it. They cannot 
 be too zealous in the matter. They need to have laws in every 
 State which will punish, as guilty of crime against the country, 
 the parent who neglects to send his children to school. 
 
 There is a danger— and a most serious one — in corrupt morals. 
 A people without good morals is incapable of self-government. 
 At the basis of the proper exercise of the suffrage lie unselfish- 
 ness and the spirit of sacrifice. A corrupt man is selfish ; an 
 appeal to duty finds no response in his conscience ; he is incapa- 
 ble of the high-mindedness and generous acts which are the 
 elements of patriotism ; he is ready to sell the country for pelf or 
 pleasure. Patriotism takes alarm at the spread of intemperance, 
 lasciviousness, dishonesty, perjury ; for country's sake it should 
 arm against those dire evils all the country's forces, its legisla- 
 tures, its courts, and, above all else, public opinion. Materialism 
 and the denial of a living, supreme God annihilate conscience, 
 and break down the barriers to sensuality ; they sow broadcast 
 the seeds of moral death : they are fatal to liberty and social 
 order. A people without a belief in God and a future life of the 
 soul will not remain a free people. The age of the democracy 
 must, for its own protection, be an age of religion. 
 
 AMERICAN CITIZENSHIP THE SOLE STANDARD. 
 
 Storms are passing over the land, arising from sectarian hatred, 
 and nativist or foreign prejudices. These are scarcely to be 
 heeded : they cannot last. Day by day the spirit of Americanism 
 waxes strong ; narrowness of thought and unreasoning strife can- 
 not resist its influences. 
 
 This country is America : only they who are loyal to her can be
 
 THE DUTY AXD VALUE OF PATRIOTISM. 33 
 
 allowed to live under her -flag ; and they who are loyal to her may 
 enjoy all her liberties and rights. Freedom of religion is 
 accorded by the Constitution ; religion is put outside state action, 
 and most wisely so; therefore, the religion of a citizen must not 
 be considered by voter or executive officer. The oath of allegi- 
 ance to the country makes the man a citizen : if that allegiance 
 is not plenary and supreme, he is false to his profession ; if it is, 
 he is an American. Discriminations and seo^res^ations, in civil or 
 political matters, on lines of religion, of birth-place, or of race, or 
 of language — and, I add, or of color — is un-American, and wrong. 
 Compel all to be Americans, in soul as well as in name : and then, 
 let the standard of their value be their American citizenship. 
 
 A]irEEICAX PATRIOTISM NEEDED. 
 
 American patriotism is needed — patriotism intense, which 
 speaks out in noble pride, with beating heart : Civis Americanus 
 — I am an American citizen ; patriotism active, which shows 
 itself in deed and in sacrifice ; patriotism public-spirited, which 
 cares for the public weal as for the apple of the eye. Private 
 personal civic virtue is not uncommon among us ; more uncommon 
 is public civic virtue, which watches the ballot and all approaches 
 to it, which demands that public officials do their duty, which 
 purifies public opinion on all matters where country is concerned. 
 This patriotism will save the Republic. 
 
 From whom primarily does the Republic expect this patriot- 
 ism ? From her veteran soldiers. 
 
 This patriotism, America, thou shalt have. I speak for 
 veterans. I speak for their brother-citizens. 
 
 Noblest ship of state, sail thou on over billows, and through 
 storms, undaunted, imperishable ! Of thee I do not say : 
 "Caesarem vehis — thou carriest Caesar." But of thee I say; 
 "Libertatem vehis — thou carriest Liberty." Within thy bul- 
 warks the fair goddess is enthroned, holding in her hands the 
 dreams and hoj^es of humanity. Oh ! for her sake, guard well 
 thyself. Sail thou on, peerless ship ; safe from shoals and malign 
 winds, ever strong in keel, ever beauteous in prow and canvas, 
 ever guided by heaven's polar star ! Sail thou on, I pray thee, 
 undaunted and imperishable !
 
 The Ani^i-Gaf holic n]ovemenlc ; 
 
 OB, 
 
 THE A. P. A. CONSPIRATORS. 
 
 By Kev. Thomas Jefferson Jenkins. 
 ^ 
 
 The intellect of Pope Leo, with the keenness characteristic of 
 the highest minds, pointed out the sure lines of defence against 
 politico-religious secret societies when he gave the cue to Leo 
 Taxil and his brother-workers, authors of L^Ennemi Social — to 
 tear the mask from the faces of the plotters, penetrate and 
 divulge the secret of the lodges, and batter down their ramparts 
 by publishing their official documents. 
 
 Now, we acknowledge that the danger from " American " con- 
 spirators is not alarming, especially as the overwhelming majority 
 of the editors of our great papers have declared against them. 
 Still, considering the persistency of their art of lying and the 
 foul nature of their dark complots, on the one hand ; and on the 
 other, the gullibility of hundreds of thousands of uninformed and 
 unformed individuals in our mixed populations, it becomes a 
 moral necessity to lay bare the malicious designs of these knaves. 
 This we shall attempt to do principally by the hands of non- 
 Catholic sympathizers with the church, and, we may add, fellow 
 8uiferers. 
 
 PROBABLE ORIGIN OF THE NEW KNOW-NOTHINGS. 
 
 There is little doubt that the Hon. John Jay, of New York ; 
 Edwin Mead, of the Neio England Heview j the notorious Joseph 
 Cooke, and the equally maladorous Justin Fulton, together with 
 the British American Citizen^ started the ball in Boston by 
 instigating and setting on foot the trial in which was attempted 
 the practical closing of the parochial schools. There were made 
 grave charges against Catholic authorities regarding the uses of 
 the Cathedral basement and vaults, and bigotry had its vacuous 
 fling at Catholic abuses — the tyranny of the clergy, abominatiojis 
 
 ^34)
 
 THE A. P. A. CONSPIRATORS. 35 
 
 of church practices, and un -Americanism of her system of schools. 
 The world knows how Catholics came out of the ordeal. The 
 ringing success of the celebration, in 1889, of our hierarchical 
 centenary at Baltimoi'e made the j)apers of the country comment 
 too favorably upon it to suit the stomachs of the rabid bigots of 
 certain cities, and incited their zeal to form the A. P. A. 
 
 Where and how it was hatched it is impossible to determine. 
 But it is clearly proven that at first the famous initials stood for 
 American Protestant Association, which were interpreted in the 
 past year or eighteen months to mean American Protective Asso- 
 ciation ; no doubt for the very obvious reason that self-respecting 
 Protestant churches would not father the bantling, whose spurs 
 were found later on to be sharpening for a thrust at every 
 professor of Christ's doctrines. For, it may as well right here be 
 broached to the Christian reader, that these underground sectaries 
 are aiming a deadly blow, over the shoulders of Catholicity, at 
 all the Christian denominations, as will be seen later on. 
 
 The Junior Order of Mechanics have identified themselves with 
 the plotters. It grieves one to be convinced that the title of 
 Orangemen, which many Catholics, not all Irishmen, with the 
 sanction of Bishop Spalding, of Peoria, are attempting to fasten 
 on these Apaists, though not strictly demonstrated, is very near 
 the truth. The New York Sun correspondent writes : 
 
 " An Episcopal clergyman of Omaha describes the Nebraska 
 branch as being composed chiefly of Englishmen, Canadians, 
 Orangemen, Scandinavians, and Germans. Scandinavians and 
 Orangemen are said to form the bulk of the society in other 
 States." 
 
 How far the skirts of the Freemasons are clean, it remains for 
 them to prove. 
 
 Congressman Hon. J. C. Tarsney, in his speech at Saginaw, 
 Mich., March 23, judges that the first class of people responsible 
 for the movement are " men who, having no religion of their own, 
 scoff at the religion of everybody else, whether that somebody 
 else be Catholic or Protestant, and utilize the prejudice and 
 the possible ignorance of many of our citizens for the purpose of 
 creating divisions, and at last to bring to themselves personal 
 profit. These are the class of men spoken of who shout ' America
 
 36 THE ANTI-CATHOLIC MOVEMENT; 
 
 for Americans ' ; many of whom with the cry upon their lips, 
 shoutino" 'America for Americans,' still hold allegiance to the 
 government of Great Britain." 
 
 Puttiuo- this and that together, we may conclude that the A. 
 P. A.'s are a hybrid conglomeration of British and other foreign 
 subjects, disgruntled party-whips, apostates from all denomina- 
 tions : Ino"ersolites, Chiniquites, Fultonists, Cookeites, anarchists 
 amono" the orders of labor, officered by secret society leaders 
 under the probable headship of Albert J. Pike, late of Kansas, 
 and declared foe of mankind. 
 
 SOME OF THE EEPTILE OEGANS. 
 
 That flaming headlight, America^ of Chicago, has tried to set 
 the country ablaze all these seven or eight years — principally on 
 the score of the public-school bugbear, and, it would seem, the 
 Catholic i:)olicemen of New York and Chicago ! The Patriotic 
 ximerican^ of Detroit, Mich., on April 8, 1893, forges the " Bull 
 of Pope Leo," among other brotherly doings, and continues 
 diatribes against the Jesuit son of William Tecumseh Sherman, 
 Rev^ Thomas Sherman. The Cleveland Leader need only be 
 mentioned, and the Loud Cry^ of which more anon, is rather a 
 campaign sheet, without publisher or editor, than a newspaper. 
 The St. Paul Pioneer Press admitted the forged bull among its 
 "ads," but got a deserved scoring from the North-western Chron- 
 icle. Burton Ames Huntington, hailing from Minneapolis, proves 
 himself unworthy of the title of "Rev." by his three-hundred- 
 page book, Coming American Civil War, One of his stories in 
 the fore-part of the book about Bishop Spalding's consignment of 
 rifles he denies in toto on page 178 ; but still sticks to the asser- 
 tion that the Winchesters were received. A number of apostate 
 priests have hired themselves to vomit blasphemy with a few 
 Protestant ministers, whom they scandalize by villifying their 
 former Catholic brethren and perhaps too patient superiors. 
 
 A particular allusion is due to the British American Citizen^ 
 alias the American Citizen, published at 7 Bromfield Street, 
 Boston. A batch of their business letters signed by R. J. Long, 
 manager, lie before the writer. Some of these are marked at 
 dates so close together as February 23 and 25, under the respect-
 
 OR, THE A. P. A. CONSPIRATORS. 37 
 
 ive aliases — one would fairly assume to catch their customers 
 from the British side, you kuow, and the American side. They 
 ride astraddle Niagara ! 
 
 They publish their Toryism — fit successors of the hirers of the 
 Hessians : they need not proclaim their hypocrisy in throwing 
 diist into the eyes of wide-awake Americans. Orangemen will 
 find no Boyne here, and they shall not invent one. 
 
 SPECIMENS OP THE A. P. A. SPIRIT. 
 
 That the sectaries do not confine themselves to mere words, 
 inflammatory and malicious as they may be, is proved from their 
 too probable connection with the Edwards school law in Illinois, 
 and the similar experiment in Wisconsin. Their first attempt at 
 expelling the " foreigners '' was unfortunate. The natives and 
 adopted citizens turned on the real foreigners and made them 
 swallow their compulsory and sumptuary law, in about as quick 
 time as the populists of Belgium forced the chambers there to 
 throw open the doors of suffrage to the nation. At Toledo, Ohio, 
 they played their best game, and elected the city council and the 
 school board. The city fathers started their paternal adminis- 
 tration by dismissing every Catholic official ; but when it came 
 the turn of the school board to complete the same arrangement 
 with the Catholic public-school teachers, the conspirators quar- 
 reled among themselves, and finally had to oust a fellow-member, 
 Dr. Scott by name, who laid it down as on the programme that 
 "them Catholic teachers has to go." True to his no-religion 
 animus, he would get rid of a Hebrew teacher too, " as he hated 
 a Jew as bad as he did a Catholic." In the trial resultino; in 
 his dismissal, it was proved that this Amalekite tried to 
 induce examiners of Catholic candidates to falsify their 
 reports ; and persuaded principals to give false information about 
 Catholic teachers already employed, that they might be dis- 
 missed. 
 
 On the same principle the public-spirited and cultured gen- 
 tleman, Bishop McGolrick, was defeated in the election of the 
 committee of the Public Library. They do not dare to try such 
 election ruses at the Twin Cities, where Archbishop Ireland, 
 official chaplain of the troops of the State, not only rules over his
 
 38 THE ANTI-CATHOLIC MOVEMENT ; 
 
 Catholic brethren, but holds the highest place in public esteem 
 as an American of the Americans. The blundering revolutionists 
 havino- completely failed, thanks to the esteem in which the 
 bishops, clergy, and peo])le are held in the East, thought that 
 they would turn their batteries on the wild West. In January 
 by a flank, secret movement they carried Cheyenne, Wyoming, 
 by a majority of one hundred and seventy-five. After but four 
 months of their high-handed rule they have been defeated by a 
 majority of three hundred ! 
 
 At Davenport and Keokuk, Iowa, the " Americans " have been 
 rao-ing in vain ; for they found opponents in the Gate City and 
 Lemocrat of the respective localities, who took up the cudgels in 
 defence of Catholics, who were inclined to ignore the whole dis- 
 reputable business. We cannot forbear from quoting one 
 authority adduced in the former journal : 
 
 " Whoever shall examine with care the American constitutions 
 will find nothing more fully stated or more plainly expressed 
 than the desire of the authors to preserve and perjDetuate religi- 
 ous liberty, and to guard against the slightest approach towards 
 the establishment of inequality in the civil or political rights of 
 citizens based upon differences of religious belief" (Cooley's 
 Constitutional Limitations, page 468). 
 
 An episode in the great demonstration at Saginaw, Michigan, 
 March L'3, 1893, is worth recording, to prove who are the lambs 
 and who the wolves in this meeting by the muddy waters 
 of political strife. Congressman Tarsney, at the end of his 
 scoring of the A. P. A.'s, read this letter: 
 
 " Saginaw, W. S. Michigan, March 3, 1893. 
 " Coifs Patent Firearms Man. Co., Hartford, Conn..: 
 
 " Sirs : I am chairman of a committee appointed to purchase a 
 large amount of rifles and revolvers, somewhere between one 
 hundred and five thousand. We do not wish to deal with a 
 middleman, but direct with the firm. It will be for your interest 
 to deal with us. Please send me a catalogue and your lowest 
 price for cash with order for from one hundred to five hundred or 
 more, and nearly as many revolvers as rifles. Can you furnish 
 them on short notice ? Hoping to hear from you by return mail, 
 I remain, " Yours respectfully, 
 
 "Eev. Iea Case. 
 
 "2018 N. Fayette Street, Saginaw, W. S. Mich."
 
 OE, THE A. P. A. CONSPIKATORS. 39 
 
 To prove tlie signature genuine beyond a doubt, it was com- 
 pared with the Rev. Case's signing of a petition for the cleaning 
 of a Catholic neighbor's backyard ! 
 
 Here is the gist of an interview between one J. C. Curry, agent 
 of the Colt's Company, and the reverend agent of the A. P. A. : 
 
 " Mr. Curry asked the question, ' Are these goods to be bought 
 by the members of the order ? ' 
 
 '"They were to be paid for by the committee, on delivery, 
 C. O. D.' 
 
 " ' I suppose things must be getting pretty warm around here, 
 judging by appearances ? ' 
 
 " ' Yes ; we have positive information that the Catholics have 
 between five and ten thousand arms stored in this city, and liable 
 to use them at any time.' 
 
 " Mr. Curry asked, * Is the organization growing or receding ? ' 
 
 " A. ^ We are growing rapidly. We are holding meetings 
 'every night of the week and initiating new members. The com- 
 mittee meet next Monday night, and we will write to you at the 
 Kussell House the result of their deliberation, and it may be 
 you'd better come back here to see the committee. Any other 
 communications had we will write to the firm, and they may send 
 them to you.'" 
 
 The search of the churches of Fathers Dalton and Reis, at 
 Saginaw, resulted in finding no basement in which to store arms 
 in one, and in discovering that the basement was the church in 
 the other ; and no firearms brought to light in either. 
 
 The similar events in Peoria, 111., and the series of sermons by 
 the Rev. Thomas Sherman, S. J., directed against the A. P. A.'s 
 in Detroit, St. Louis, and Omaha, are too well known to need 
 either repetition or comment. It may be remarked, though 
 politics cannot here be discussed, that Catholics generally depre- 
 cate the formation of an unnecessary and irritating Catholic party, 
 but they distinctly give fair warning that no political party or 
 its allies can afford to insult two millions of voters. 
 
 OATHS AND RITUAL OF THE A. P. A. 
 
 We have before us two accounts of the government, ritual and 
 oaths of the secret organization which claims anywhere from 
 1,500,000 to 15,000,000 of members in the United States. One 
 is published by R. L. Quackenbush, ex-A.-P.-A.-ist, in a docu- 
 ment sworn and subscribed to before John Herz, N. P., Scott Co.,
 
 40 THE ANTI-CATHOLIC MOVEMENT; 
 
 Iowa. It substantially agrees witli the two-column article printed 
 April 18, 1893, in the Indianapolis News. Their " most sacredly- 
 guarded and secret name " is the Amoreans, whose derivation w^e 
 have long sought in vain in Josephus, Alph. Edersheim, and 
 Holy Writ. If it mean anything it must coincide with the 
 Ammorlieans — " rebels " — the sworn enemies of the true religion 
 whose five kings were routed by Joshua. 
 
 The reader will scarcely have the patience to glance over more 
 than the first scroll and the last of the five oaths ; but in passing 
 his eyes over the entire document he will note that the schemers 
 durst not pollute the name of our Lord Jesus Christ by even 
 casual reference to One they fear. 
 
 "A. P. A. A. P. A. 
 
 " SCEOLL. , 
 
 '* Declaration of Principles. 
 
 " I hereby declare that I am a firm believer in a Deity. I am 
 not a member of the Roman Catholic Church, nor have I any 
 sympathy with Roman Catholicism ; that in my opinion no 
 Roman Catholic should be allowed any part or parcel in the con- 
 trol, or occupy any position in our public schools. On the 
 contrary, I realize that the institutions of our country are in 
 danger from the machinations of the Church of Rome. I believe 
 that only by the removal of Roman Catholics fi^om office of trust 
 can JUSTICE, right, and true American sentiment be fully sub- 
 served ; and that by the concerted and continued efforts of the 
 lovers of American liberty only can such results be consummated 
 and continued. 
 
 " I pledge myself to defend the Government of the United 
 States, and the State in which I reside, against invasion, disorder, 
 treason, or rebellion, either by ecclesiastical, local or foreign foe, 
 and against the usurpation of temporal or spiritual power 
 \vhereby men become slaves to party and the Roman Church. 
 
 " I am willing to bind myself by a vow sacred and inviolable. 
 
 "I am a Protestant and have been for years. 
 
 " I belong to the church and , a secret society. 
 
 " Age . Residence . 
 
 " Occupation . 
 
 " Recommended by . 
 
 "Date , lis . 
 
 " A. P. A. A. P. A." 
 
 The final oath, taken from a secular paper, is as follows :
 
 OE, THE A. P. A. CONSPIRATORS. 41 
 
 " I, , hereby denouuce Eoman Catbolicism. I hereby 
 
 denounce the Pope sitting at Rome or elsewhere. I denounce his 
 priests and emissaries, and the diabolical work of the Roman 
 Catholic Church, and I pledge myself in the cause of Protestant- 
 ism to the end that there may be no interference with the dis- 
 charge of the duties of citizenship, and I solemnly bind myself to 
 protect at all times and with all means within my power the good 
 name of the order and its members, so help me God. Amen." 
 
 The profession of Protestantism is but a poor mask, torn off 
 effectually by a number of prominent non-Catholic ministers, on 
 whom in great measure has devolved the defence of our common 
 Christianity in this contest. 
 
 These pages cannot be concluded without an allusion to the 
 alleged j)apal bull of excommunication and extermination. We 
 will permit the Courier-Journal^ of Louisville, Ky., to comment 
 on it editorially. May 28, 1893, under the caption 
 
 " A PATENT FORGERY. 
 
 " The ' Pope's letter,' to which our correspondent calls special 
 attention, professes to be taken from the Patriotic American^ 
 Detroit, Mich., of April 8, 1893. As this so-called 'Encyclical' 
 is being extensively circulated recently, and is causing much ex- 
 citement among persons who accept it as genuine, we deem it 
 worth while to give it some little attention. It purports to have 
 come from Leo XIIL, and to have been 'given at St. Peter's, 
 Rome, on the twenty-fifth of December, 1891, the fifteenth year 
 of our Pontificate.' After reciting that the ' American Republic, 
 under Protestant rulers, is with the worst enemies of the Church,' 
 and has ' seized upon the lands discovered by Christopher Co- 
 lumbus, a Catholic,' ignored the rules of the Church, etc., the 
 document proclaims a general excommunication of all heretics, 
 and continues: 
 
 " ' Moreover, we proclaim the people of the United States of 
 America to have forfeited all right to rule said republic, and also 
 all dominion, dignity, and privileges appertaining to it. We 
 likewise declare that all subjects of every rank and condition in 
 the LTnited States, and every individual who has taken any oath 
 of loyalty to the United States in any way whatever, may be 
 absolved from said oath as from all other duty, fidelity, or obedi- 
 ence on or about the 5th of September, 1893, when the Catholic 
 Congress shall convene at Chicago, 111., as we shall exonerate 
 them from all engagements, and on or about the feast of Ignatius 
 Loyola, in the year of our Lord, 1893, it will be the duty of the
 
 42 THE ANTI-CATHOLIC MOVEMENT; 
 
 faithful to exterminate all heretics found within the jurisdiction 
 of the United States of America.' 
 
 " We understand this to be one of the papers circulated by 
 the A. P. A., an organization tormed on the lines of Know- 
 nothino-ism. It is hardly necessary to say that the ' encyclical ' 
 is a clumsy forgery. It has been repudiated over and over by 
 members of the Catholic hierarchy when brought to their notice, 
 but this does not prevent its being circulated. To take one 
 instance out of many of the want of skill shown by the forger, 
 we may note that the date, December 25, 1891, is said to be in 
 tlie fifteenth year of Leo XIII. As he was elected Pope in 
 February, 1878, the date mentioned was in ihQ fourteenth year 
 of his pontificate. The whole document is full of absurdities, 
 and bears on its face, from beginning to end, conclusive evidence 
 that it is not genuine." 
 
 The kind and acute writer, however, fails to note that the 
 Loud Cry, which publishes this clumsy calumny, has not the 
 grace to be indited by any sort of a Christian. His diatribe of 
 blasphemy vomits destruction on all the churches : 
 
 " All churches to-day are seeking the friendship of the world 
 and more or less mixed with errors, each one proclaiming they 
 are the ' entrance to life.' Each one, as bodies, have refused to 
 advance in the light as revealed in the Scriptures, and opposed 
 truth, asserting that it was from the devil, thereby making them- 
 selves a mouth for Satan — one of his heads. 
 
 " God has had and has a people in all churches now upon 
 earth, and now calls upon them to come out. All who obey 
 and follow him will be saved, all who do not will receive ' of 
 her plagues.' " 
 
 "Thus we see the seven-lieaded monster complete, made up of 
 professed Christian churches, united and determined to change 
 the word which God says is everlasting. 
 
 "If any man have an ear, let him hear: He that killeth with 
 the sword must be killed with the sword." 
 
 " If, after these self-confessed bids to abandon Christianity and 
 murder all its professors, one want further proof of the combined 
 Sabbatarianism and Diabolism of this Loud Cry of the imps, let 
 him put these two extracts together : 
 
 "All churches will unite in the immediate future, compelling
 
 OR, THE A. P. A. CONSPIRATORS. 43 
 
 all, under penalty of death, to observe Sunday as a day of rest. 
 Thus will she and all of her daughters be 'drunken uj^on the 
 blood of the saints.' " 
 
 "If the churches had followed the plain word of God, this 
 woman would have been swept out of existence years ago ; but 
 instead of doing this, they each one support her by advocating 
 some one of her false doctrines." 
 
 Notably, the Christian Union has joined with the Independent 
 in condemnation of this fratricidal fanaticism. Says the latter : 
 
 " No word from us will do any good in warning a set of bigots, 
 chiefly in the West, against their circulation of forged documents 
 against the Koman Catholic Church." 
 
 And Governor Stone, of Missouri, will go down in history as 
 the second Governor Wise (of Virginia), who got the credit of 
 stamping out old Know-nothingism in the Old Dominion. The 
 Missourian's words deserve a tablet of brass : 
 
 "Your association is undemocratic and un-American, and I am 
 opposed to it. I have not a drop of Know-nothing blood in my 
 
 As for his excellency, the Apostolic Delegate, who is raised 
 so high on the shoulders of the yeomen of the New World press 
 that the rabble's insults cannot reach him, let the True American 
 voice their sentiments : 
 
 " The present visit of Monsignore Satolli is generally credited 
 to a desire on the part of Pope Leo XIII. to place himself and 
 his church more closely in touch and intelligent accord with 
 American institutions, and when he observes how great has been 
 the progress of the Catholic Church in America, he must be 
 impressed with the thought that that progress has been in full 
 line with our institutions, and comes out of our peculiar condi- 
 tion in which the government refuses to interfere with sects and 
 forbids any interference with its functions." 
 
 Thomas Jefferson Jenkins. 
 
 Bt. Lawrence, Ky.
 
 THE 
 
 ANTI-CATHOLIC MOVEMENT 
 
 BY JERE^nAH C. CURTIN. 
 
 If we are to believe the reports published from time to time 
 in many quarters an anti-Catholic organization is being rapidly 
 extended in certain parts of the country. If this is so, it be- 
 comes the duty of Catholics to do all in their power to counter- 
 act this un-American organization. Hence a review of the 
 movement will be of interest. 
 
 This intemperate organization of so-called reformers who 
 desire to establish a nationality test and a religious disqualifica- 
 tion for voters in the United States has been active in spreading 
 what it is pleased to call its "principles" especially in several of 
 the Western States. The main object of this organization, which 
 styles itself the " American Protective Association," as declared 
 by some of its oratorical champions, and as appears from its for- 
 mal oath of allegiance which has been extensively published, is 
 to circumvent and frustrate the alleged machinations of the 
 " Pope of Rome himself, his agents and confederates " ; and to 
 prevent " the nomination in a caucus or convention of a Roman 
 Catholic for any office in the gift of the American people." 
 These purposes of the A. P. A. are labored for, usually, in a 
 secret manner by oaths and passwords in hidden meetings, and 
 under mysterious pledges. By such methods a large member- 
 ship has, it is claimed, been secured for the new organization in 
 several States ; and it is said to have gained numerous victories 
 in opposing foreign-born Catholic candidates in municipal elec- 
 tions in Illinois, Michigan, Iowa, Wisconsin and Indiana. A
 
 THE ANTI-CATHOLIC MOVEMENT EXPOSED. 
 
 45 
 
 project of political alienation, which thrives only when secretly 
 proposed, and cannot withstand public scrutiny and free discus- 
 sion, is not one to commend itself greatly to the favorable con- 
 sideration of any large number of American electors ; nor is it 
 much to be feared by those whom it would oppress or injure. 
 
 The establishment of the A. P. A. is merely an attempt to 
 revive that narrow and un-American movement, commonly 
 called Know-nothingism, which disturbed the country for a few 
 years preceding the outbreak of the Civil War. The fate of 
 that party, of which Horace Greeley said that it was " as devoid 
 of the elements of persistence as an anti-cholera, or anti-potato 
 rot party would be," should serve as a salutary warning to these 
 malignant latter-day bigots in their quest of the dry bones of a 
 decayed fanaticism. That movement, while it lasted, was what 
 Lord Palmerston once described Irish Orangeism to be, " a ter- 
 ror to everybody but the enemy." 
 
 The leaders of both parties, such as Henry A. Wise, in the 
 South, and William H. Seward in the North, vied with each 
 other in repudiating it, with all its works and pomps, until at 
 length, after a record of riot and bloodshed, it ignominiously 
 passed out of existence. 
 
 The present anti-Catholic movement goes even further than 
 its predecessor, in its un-Christian and un-American designs, as 
 the following oath of initiation of its members abundantly 
 shows. 
 
 THE SECRET OATH OF THE A. P. A. 
 
 " I do most solemnly promise and swear that I will use my in- 
 fluence to promote the interest of all Protestants, everywhere in 
 the world ; that I will not employ a Roman Catholic in any 
 capacity if I can procure the services of a Protestant ; that I will 
 not aid in building, or in maintaining, by any resources any Ro- 
 man Cat'holic church or institution of their sect or creed whatso- 
 ever, but will do all in my power to retard and break down the 
 power of the Pope ; that I will not enter into any controversy 
 with a Roman Catholic upon the subject of this order, nor will 
 I enter into any agreement with a Roman Catholic to strike or 
 create a disturbance, whereby the Roman Catholic employees
 
 46 
 
 THE ANTI-CATHOLIC MOVEMENT EXPOSED. 
 
 may undermine and substitute the Protestants ; and that in all 
 grievances I will seek only Protestants and counsel with them, 
 to the exclusion of all Roman Catholics, and will not make 
 known to them anything of any nature matured at such confer- 
 ences ; that I will not countenance the nomination, in any cau- 
 cuses or convention, of a Roman Catholic, for any office in the 
 gift of the American people, and that I will not vote for, nor 
 counsel others to vote for, any Roman Catholics ; that I will en- 
 deavor at all times to place the political positions of this govern- 
 ment in the hands of Protestants. (Repeat.) To all of which 
 I do most solemnly promise and swear, so help me God. Amen." 
 
 The spirit and terms of this new-fangled organization are, we 
 repeat, in direct and flagrant violation of the first principle of 
 human freedom. For what sort of issue do these misguided 
 men raise in making a party test of religious faith ? They meet 
 and act not as American citizens, but as anti-Catholics, a char- 
 acter and capacity unknown to our equal laws. There is no 
 such thing legally extant in this Union as Protestant citizenship 
 or Catholic citizenship. There is but one President, one Con- 
 gress, one Constitution, and one citizenship. All denominations 
 enjoy equal rights under this government, but there is exclusive 
 public position for none. All loyal and patriotic Americans 
 must of necessity be utterly averse to this organization or " or- 
 der. " It is a secret society organized for the purpose of injur- 
 ing our Catholic fellow-citizens and that alone in a Republican 
 country is sufficient to brand it as evil. It is established for the 
 persecution of a religious body enjoying rights under the Amer- 
 ican Constitution, and is therefore at enmity with the fundamen- 
 tal law of the land. It is proscriptive ; and hence violates the 
 principles of justice and right. It is provocative of opposition ; 
 and accordingly is fraught with mischief, and danger to the 
 peace of the Republic. It is also mean and stupid ; for it is 
 the proscription of one set of citizens by another set, who have 
 no better claim, in any sense, to the rights, and benefits, and 
 honors of citizenship than the proscribed: — and it is the at- 
 tempted proscription of one body of religionists by fanatics who 
 have no better religion, if, indeed, they have any at all. 
 
 The "principles" of the " order " being base, false, unjust
 
 THE ANTI-CATHOLIC MOVEMENT EXPOSEL. 47 
 
 and subversive of the very foundations of the American Repub- 
 lic, we are convinced that few reputable persons will join 
 it ; or, if any do, it will be under a mistake, and they will soon 
 repent, and repudiate it. It is only through excessive ignorance 
 or malignant bigotry that any American would connect himself 
 with a movement that shuns the light of public opinion, and 
 skulks in holes and corners like an assassin. 
 
 Persons here and there who know better, may stealthily sup- 
 port this organization from personal or political motives. But 
 even these will find themselves, when too late, leaning on a rot- 
 ten reed. It is true that in several cities or places the A. P. A.s 
 may manage to vote the successful tickets, and that in some of 
 the elections, holding the balance of power, they may even 
 influence or determine the result. This is an easy operation. 
 Even a small clique banded together can certainly give a pre- 
 ponderance to the weaker of two political parties where they 
 are nearly balanced ; and when the difference is too great to be 
 counterpoised, they can vote on the strongest side and claim the 
 victory. In one city they can vote with the Republicans, and 
 in another with the Democrats, although neither party wants 
 them. AgaiUj, in one region they can be enthusiasts for cold 
 water, while in another they may stand or fall with the rum 
 power. In a State election, according to circumstances, they 
 can change sides and vote for the party they opposed in munic- 
 ipal elections ; and in all this, by the mystery hanging about 
 them, they may claim what they call victory. But one thing we 
 are confident they will not do : they will not put up a ticket of 
 their own, for they are too cunning to reveal their numerical 
 weakness. 
 
 Their game, however, is one which others might play with 
 still more signal success. If the Catholics, who exceed these 
 proscriptionists tenfold in numerical force, were to league in a 
 .secret society and vote by concert for men selected by their 
 leaders, they could, probably, in many States of the Union, 
 carry everything before them. But this would be simple abuse 
 of their franchise, and soon they would find their level, as our 
 mysterious friends of the A. P. A. are quite certain to do.
 
 ^8 THE ANTI-CATHOLIC MOVEMENT EXPOSED. 
 
 Unfortunately for the success of the new anti-Catholic move- 
 ment, its objects do not commend themselves to the sense of 
 justice and probity of the American people. Unfortunately 
 also for its promoters, the nature and origin of the American 
 Constitution., and the latitudinarian views of its founders have 
 debarred them from that ancient and noble pastime which pre- 
 vailed in certain parts of Christendom a century or two ago — 
 that of persecuting, proscribing and ostracizing men because 
 they belong to the faith preached m Judea, and testified to on 
 Mount Calvary by the Son of God Himself. 
 
 When the Signers of the Declaration of Independence 
 affixed their names to that immortal document, and pledged 
 " their lives their fortunes, and their sacred honor " to sustain 
 its principles, they somehow neglected to make provision for 
 the existence of the Order of Latter Day Bigots ! And who 
 were these men ? There were Hancock, the Puritan; Penn, the 
 Quaker; Rutledge, the Huguenot; Carroll the Catholic; Lee, 
 the Cavalier; and Jefferson, the Free Thinker. These were the 
 representatives of all the Signers ; and the Signers were the 
 representatives of all the people of the Colonies. The A. P. 
 A'shave nothing in common with these illustrious men; and 
 instead of having any claim to be counted special, good and 
 genuine Americans, they are precisely the worst Americans in 
 the United States. 
 
 When Washington wrote his answer to the congratulations 
 of the Roman Catholics of the United States on his elevation 
 to the Presidency, he made generous acknowledgment of the 
 services rendered by Catholics to the success of the Revolution 
 and the establishment of our liberties. 
 
 " And I presume," he writes, " that your fellow-citizens 
 will not forget the patr-iotic part you took in the accomplishment 
 of their revohUion, and the establishment of their government; or 
 the important assistance they received from, a nation in which the 
 Roman Catholic religion is professed" We recall this testimony 
 of the most illustrious of Americans, because some of our 
 fellow-citizens seem to "have forgotten," the "important assist- 
 ance " rendered and " the patriotic part " performed by Catho-
 
 THE ANTI-CATHOLIC MOVEMENT EXPOSED. 49 
 
 lies in the Revolution. Washington alluded to Catholic France 
 that gave ten thousand men, and three hundred millions of 
 dollars to help establish our freedom ; to the assistance of Catho- 
 lic Spain, and to the leaders of Catholic Ireland, Burke, 
 Sheridan, Barre, Flood and Grattan, who in the great council 
 of the British Parliament threw in their power for the struggling 
 Colonies. The Father of his Country alluded to the reception 
 of Franklin in Ireland after he had been insulted and tabooed 
 by the British Parliament, and to the patriotic action of the 
 Irish Catholic merchants of Philadelphia in helping by their con- 
 tributions, the starving Patriot army, in the dreadful winter at 
 Valley Forge. 
 
 And, perhaps, Washington, at the moment, recalled also the 
 last act of the Revolution, the convention at Annapolis, for 
 defininof the Federal Constitution. For in that convention 
 were the distinguished Catholics, Daniel Carroll of Maryland, 
 and Thomas Fitzimmons of Pennsylvania. Fitzimmons sat in 
 the first Congress, and with Jonathan Goodhue of Massachusetts 
 w^as the principal author of the maritime laws of the new Con- 
 federation. Daniel Carroll offered his farm on the Potomac, as 
 the site of the Federal city, and there, at this day, the White 
 House and the Capitol are erected. These facts partly explain 
 "the patriotic part" " in the establishment of the government," 
 which Washington cheerfully concedes to the Catholic citizens 
 of his time. 
 
 We do not recall these facts in a spirit of controversy, or 
 even in a spirit of legitimate pride ) but merely to remind all 
 those whom it may concern that the Catholic citizens of this 
 Republic will not plead to an indictment against their loyalty 
 and their patriotism. Neither- do we wish to adorn ourselves 
 wath the borrowed lustres of great reputations. We recall 
 these facts — and we could multiply them indefinitely — to stop a 
 cry which is equally ignorant and calumnious, which affects to 
 consider the Catholic Church an ominous novelty, an untried 
 and unheard of thing in the past history of the Republic. We 
 might show, were it necessary, that since the beginning of 
 the present Government, Catholics have been found to rise
 
 ^O -HE ANTI-CATHOLIC MOVEMENT EXPOSED. 
 
 superior to social and political wrongs and to do their duty. If 
 we wished to extend the thesis it would be easy to show that 
 the first Christians on this Hemisphere— in the Northern and 
 Southern Continents — were Catholics, were those still con- 
 nected with us, by the mysterious unity which outlives death, 
 and stretches beyond the grave. 
 
 What banner was it that first floated in the air of this New 
 World? The banner of the Cross and of Castile — the banner 
 of Isabella, the Catholic, unrolled by Columbus, whose ambition 
 was to be the leader of a new Crusade. 
 
 Who offered the first act of Christian worship in this 
 Western Hemisphere? A Spanish Franciscan Friar. Who, 
 first of white men stood in the awful presence of Niagara? 
 The brave and grave and chivalrous LaSalle, with his chaplain 
 Father Henepin. What names do the West longest remember? 
 Those of Jolliet, Marquette and the other "Black Robes" 
 whose trail the Indian traced from the St. Lawrence to the 
 Gulf of Mexico, not by the spoils scattered on their path, but 
 by those primitive pine tree Crosses which the Jesuits estab- 
 lished, signals at once of civilization and Christianity. Of 
 whom does the mouth of the Mississippi speak? Of the gallant 
 and wise De Soto whose story is as rapid and as irresistible as 
 the mighty river he discovered. These were the first Christians 
 of the New World, who valued it for its material riches and 
 beauty, but who valued it more as an enlargement of the limits 
 and resources of Christendom. T/iey are the antiquities of the 
 country ; and no American can read the first chapter of the his- 
 tory of his country without encountering at the outer gate 
 Catholic discoverers. Catholic missionaries, and Catholic 
 heroes. 
 
 No; the Catholic Church is no novelty; is nothing new or 
 untried in America; and Catholics are no intruders here. The 
 anti-Catholic mind of America must, once for all, learn to let 
 this illusion go. We Catholics are here by virtue of the great 
 Providential law of nature and necessity ; we are here by right 
 of discovery, and because this Continent needs our labor — in a 
 word, because we have a rz^A^ here.
 
 His Holiness, Leo XHI.
 
 His Holiness, Pope Leo Xiii. 
 
 iHIS ATTITUDE AND mFLUENCE ON 
 
 POPULAR GOYERNMEXT AND QUESTIONS OF THE MT. 
 
 No more conclusive proof of the Divine institution of the Church 
 could be adduced than the fact of her continued existence. 
 Her work is perpetuated, not like other institutions, by 
 human agencies alone, but by Divine power and author- 
 itj. This truth is made conspicuously clear by the history 
 of St. Peter and his successors. Ctesar, in every age, secures his 
 place by seizing it ; St. Peter and his successors acquired theirs, 
 not by seeking it, but by virtue of the Divine commission. St. 
 Peter and his twenty-three immediate successors were martyrs. 
 Thus God chose to lay the foundations of His Church by con- 
 verting defeat into victory. And so in every age since then we 
 find the successors of Peter providentially fitted for promoting 
 the glory of Christ, and fulfilling the mission of His Church. 
 Whether it be the first Gregory who saved Christendom from 
 chaos, or the seventh Gregory who left the impress of his virtues 
 and his power on all the succeeding ages; or Leo the Great, Leo 
 X., Innocent HL, Sixtus Y., Pius V., or the many others who do 
 not stand out in so accentuated a manner, the fact ever remains 
 that the occupants of the chair of Peter are providentially fitted 
 for the peculiar exigencies of their own time. It is a standing 
 phenomenon, which seems to be repeating to the doAvncast of 
 every age the saying of St. Ambrose : " Peter is not dead, since 
 it is against him, according to the Divine promise, that the gates 
 of hell have never prevailed," And the phenomenon is to-day 
 exemplified in the person of our Most Holy Father, Leo XIIL, 
 who is so zealously and successfully combating the evils of our 
 day — the spirit of modern Paganism striving to supplant Chris- 
 tianity, the usurpation of the spiritual functions by the civil 
 power — which happily does not apply to our own country — and 
 
 fii
 
 52 HIS HOLINESS, 
 
 the attacks on established society by the forces of anarchy and 
 disorder. 
 
 Leo XIII. was born at Carpineto, in the Pontifical States, on 
 March 2, 1810. Carpineto is a little town of five thousand in- 
 habitants, situated in a cleft of the Monti Lepini, high above 
 the plain, between two gigantic rocks, and owiug to its difficulty 
 of access is rarely visited by travelers. Here a branch of the 
 Pecci family, who are of noble Siennese origin, has lived since the 
 time of Clement VII. (1523-34), when they removed thither, 
 owing to the troubles that existed between the Siennese and 
 Florentines. 
 
 The child, who was destined to sit in after years in the Chair of 
 Peter, was baptized by the bishop of the diocese, a friend of the 
 family, who also became his godfather. He was named Joachim 
 Vincent Raphael Louis. His father, Count Domenico Lodovico, 
 and his mother, also of noble birth, were both noted for their 
 Christian virtues and endearing qualities. In the autumn of 
 1818, Joachim Vincent Pecci, with his brother Joseph, who was 
 two years his senior, was sent by his parents to the Jesuit Col- 
 lege at Viterbo, where he remained six years. He was devoted 
 to study, and soon gave evidence of more than ordinary talent. 
 He was also distinguished for his gentleness of character, and 
 his tender piety. His mother, the countess, spent most of her 
 time in Rome, so as to be near her sons. "Her frequent letters 
 to them," says a biographer, " continued to foster in their souls 
 the home-virtues she had planted there. She delighted in their 
 progress, and took comfort from the frequent accounts received 
 from the college of their good conduct and proficiency. Thus 
 did she endeavor to find some compensation for the sacrifice made 
 in sending them away from home at an age when boys most need 
 a mother's eye and hand and heart, and when boys can be to a 
 mother a source of unspeakable joy." This pious woman and 
 devoted mother died before Joachim Vincent had completed his 
 fourteenth year. 
 
 In the autumn of 1825 the youth was sent to the famous Roman 
 College or Gregorian University which Leo XII. had just re- 
 stored to the Jesuits. From his twelfth year onward, we are told, 
 he wrote Latin prose and verse with a facility and an elegance
 
 HIS HOLINESS, POPE LEO XIII. t)'S 
 
 that were wonderful in one so young ; and before he had com- 
 pleted his twentieth year he had won in his philosophic studies 
 the highest distinction which that famous institution of learn- 
 ing could bestow. 
 
 In 1830 young Pecci was matriculated among the theological 
 students of the University, and two years later he received his 
 degree of Doctor in Theology. He thereupon entered the col- 
 lege for noble ecclesiastics, or University of the Sapienza, where 
 those who are intended for a diplomatic or administrative career 
 under the Pontifical Government are trained. 
 
 In January, 1837, Grregory XVI. made Joachim Pecci a Domes- 
 tic Prelate, and in the following March he was appointed Refer- 
 endary to the Court of Segnatura. He also received a place 
 among the Prelates of the Congregation (i'^ Buongoverno, who had 
 charge of the financial administration of the Pontifical States. 
 In November of the same year he received the orders of sub- 
 deaconship and deaconship, and on December 31 he was ordained 
 priest by Cardinal Odescalchi, in the little chapel where St. 
 Stanislaus Kostka died, at the Church of St. Andrew on the Qui- 
 rinal. The following morning he celebrated his first Mass in the 
 same sanctuary, attended by his elder brother, Father Joseph 
 Pecci, and in the presence of his father and the other members 
 of his family. 
 
 In February, 1838, he was appointed Governor of the Province 
 of Benevento by Gregory XVI. The territory had been given over 
 to brigandage and lawlessness since the withdrawal of Napoleon's 
 troops, who had seized and despoiled it. Mgr. Pecci at once set 
 to work to abate the disorders and to clear out the brigands ; and 
 the outlaws and those who profited by their crimes soon came to 
 understand that the pale, delicate young priest was possessed of 
 an iron will and an inflexible firmness. Thp most notorious of 
 the brigand chiefs were captured, and their bands scattered, and 
 in a short time law and order took the place of rapine, murder, 
 and terrorism. 
 
 Roads were built or repaired, agriculture was developed, in- 
 dustries were restored, and taxation reduced. Of his vigilance 
 and energy in the performance of his duty the following incident 
 affords a good example : Mgr. Peeci discovered that some of the
 
 54 HIS HOLINESS, POPE LEO XIII. 
 
 bakers in Perugia were selling loaves under weight. Summon- 
 in o- his officers the next morning, he made a round of the baker- 
 ies, confiscated all the loaves that were not of full weight, and 
 distributed the bread among the poor. There were no more 
 complaints on the subject. 
 
 In May, 1841, Mgr. Pecci was appointed Delegate of Spoleto, 
 where he instituted many reforms, and gave unmixed satisfaction 
 to the people. Such was the effect of his administration that 
 Peruo-ia, which had previously been a center of discontent and 
 disturbance, in a short time did not have a single criminal in its 
 prisons. Religion, which had suffered from the infidel spirit of 
 the times, was revived, schools were opened, and prosperity in- 
 creased. 
 
 In tlie month of January, 1843, Mgr. Pecci, then in his thirty- 
 third year, was promoted to the post of Apostolic Nuncio at 
 Brussels, and on the 27th of the same month he was nominated 
 titular Archbishop of Damietta. He was consecrated, February 
 19, by Cardinal Lambruschini, then Papal Secretary of State, in 
 the Church of San Lorenzo in PanisiJerna. 
 
 From the first, Mgr. Pecci was held in high regard in the Bel- 
 gian capital. His varied talents, his profound learning, his gen- 
 tle courtesy, and his many accomplishments made him a favorite 
 with all who came in contact with him. Tbe affability of Mon- 
 si2:nor Pecci, his exquisite tact and unerring judgment, we are 
 told, soon forced Leopold I., who was a discerning connoisseur of 
 men, to form a very high opinion of him. He endeavored to 
 make of him a counsellor and a friend, and induced him to be a 
 frequent visitor at court. The King often conversed freely with 
 him, and took pleasure in propounding all sorts of difficult ques- 
 tions. The Nuncio, however, was never taken aback, so that the 
 King would end by saying: "Really, Monsignor, you are as 
 clever a politician as you are an excellent churchman." The 
 Queen, too, who was a pious and exemplary Catholic, had a great 
 veneration for the Archbishop-Nuncio, and never missed an op- 
 portunity to obtain his blessing for herself and children. To a 
 Belgian who visited him when Cardinal-Archbishop of Perugia, 
 Leo said : " Yes, I knew well the father of your present King, as 
 well as his pious mother. I was often admitted to the cordial
 
 HIS HOLINESS, POPE LEO XIII. 5d 
 
 intimacy of the royal family, and I have often held in my arms 
 the little Leopold, Duke of Brabant. I remember, too, that 
 Queen Louisa Maria, who was so good a Christian, used to ask 
 me to bless thia her eldest child, in order that he might be a 
 good king. And I have often blessed him in the hope that he 
 wcmld." 
 
 " Many of our active politicians who then knew him," says a Bel- 
 gian writer, '' describe the superior intelligence, the delicate grace, 
 the practical tact with which he conducted everything pertaining 
 to the business of his Nunciature in Brussels. In our highest 
 society people still recollect his noble affability of manner, his 
 correctness of judgment, and the elev^ation of his ideas." 
 
 What a marked impression the Nuncio-diplomat made on all 
 who knew him, while in the Belgian capital, the following inci- 
 dent will illustrate : When Lever, the L'ish novelist, resided at 
 Brussels, his house was near the British ambassador's. Sir Hamilton 
 Seymour. Receptions at the embassy closed for the public at 
 eight P.M. ; and none remained later, save on special invitations 
 which constituted them private guests. Lever always opened 
 his house on the reception evenings at eight p.m., when all who 
 could not remain at the envoy's poured in on him. Strangest 
 meetings were the consequence. Dr. Whatel}^, the Protestant 
 Archbishop of Dublin, when his guest, would have no one near 
 him for the evening but the Papal Nuncio. He sat beside Queen 
 Victoria one day at dinner, and afterward attended her drawing- 
 room, presented by Lord Palmerston — the only Pope of whom 
 
 such things can be told Some of these conversations have 
 
 been recorded, from which it is clear that Mgr. Pecci added 
 the grace of the courtier to the culture of the ecclesiastic. Leo- 
 pold said, " I often forget Pecci is an Italian : and his French is 
 so fluent, that, if I were not a German, I should certainly find 
 myself some day converted by the charm of his diction as well as 
 by the logic of his reasoning." Leopold one day said to him at 
 Laeken, "I am sorry I cannot suffer myself to be converted by 
 you, but you are so winning a theologian that I shall ask the 
 Pope to give you a cardinal's hat." " Ah," replied the Nuncio, " a 
 hundred times more grateful than the hat would it be to me to 
 make some impression on your heart." " Oh, I have no heart,"
 
 56 HIS HOLINESS, rOPE leo xiii. 
 
 exclaimed the king, laughing. " Then, better still, on your Maj- 
 esty's mind." 
 
 Mgr. Peeci helped to compose many difficulties that existed in 
 Belgium at the time ; and it was through his wise counsel and 
 enliofhtened zeal the Belgian College in Borne was built for the 
 thorough education and training of the most promising students 
 of the various dioceses of that kingdom. 
 
 On January 19, 1846, Mgr. Pecci was nominated to the bishop- 
 ric of Perugia by Gregory XVI., much to the regret of the King, 
 the clergy, and the people of Belgium. Leopold I. decorated him 
 with the Grand Cross of the order which he had founded, and 
 wrote a letter to Gregory XVI., in which he said: "I feel bound 
 to recommend Archbishop Pecci to the kind protection of your 
 Holiness ; he deserves it in every respect, for I have seldom seen 
 a more uncommon devotion to duty, more upright intentions and 
 straightforward conduct. His stay in this country must have 
 enabled him to do your Holiness good service. I beg you to 
 require him to give you an exact account of the impressions he 
 takes away with him on Church matters in Belgium. His judg- 
 ment on all such things is very sound, and your Holiness can 
 trust him wholly." 
 
 Before returning to Rome, Mgr. Pecci visited London at the 
 solicitation of the King of the Belgians and Baron Von Stock- 
 mar. He was received with much cordiality at the English 
 Court as the friend of Leopold I., who was Queen Victoria's 
 uncle. Mgr. Pecci remained a month in England, where he 
 studied closely the social and religious conditions of the country. 
 He also remained for some weeks in Paris, where he was highly 
 honored by King Louis Philippe, whose daughter, the Queen of 
 the Belgians, had held him in such high esteem. On May 22, 
 1846, Mgr. Pecci reached Rome, only to find Gregory XVI. on 
 his deathbed. Having presented King Leopold's letter to the 
 new Poutiff, Pius IX., Mgr. Pecci left Rome, and on July 26, the 
 feast of St. Anne, his mother's patron saint, made his solemn 
 entry into his church as Bishop of Perugia. More than sixty 
 thousand persons from the surrounding districts welcomed him, 
 for his record in Perugia liad not been forgotten; and it was at 
 the solicitation of the Perugianese that Gregory XVI. consented
 
 HIS HOLINESS, POPE LEO XIII. 57 
 
 to sacrifice the future prospects of the able Nuncio by appointing 
 him to that bishopric. 
 
 We cannot here follow in detail the beneficent labors of Mgr. 
 Pecci during the thirty-two years of his episcopate in Perugia. 
 These years were spent " in educating and preparing his flock to 
 withstand the perils which beset their consciences, their homes, 
 and their country ; instructing them diligently and solidly ; 
 creating churches and schools wherever most needed ; promoting 
 piety and education in every parish ; raising the standard of edu- 
 cation in the seminaries destined for clerical students ; renovating 
 the great schools of superior education ; lifting his eloquent 
 voice, in pastoral letters, to protest against the outrages and 
 injustice done to religion and its chief, and warning, by writings 
 as admirable for their sound doctrine and exquisite literary 
 forms as they are for their opportuneness, the people of Italy and 
 all Christendom against the errors which unsettle and corrupt 
 men's minds in our age, and against the vices begotten of unbe- 
 lief, the unbridled love of pleasure, and the loss of faith in the 
 eternal world with its rewards and punishments. It were hard 
 to say which one may praise most in this laborious episcopate — 
 the works accomplished by the Archbishop to foster faith, educa- 
 tion, and piety among his people, or the prophetic writings by 
 which he taught them Christian wisdom, and with them taught 
 also the whole Christian world." * 
 
 On December 19, 1853, Archbishop Pecci was preconized car- 
 dinal by Pius IX. In the tumultuous times that led up to the 
 invasion of the Pontifical States by the Piedmontese, Cardinal 
 Pecci displayed extraordinary energy and foresight, and his utter- 
 ances and writings of those days describe as possibilities and 
 probabilities all the evils and calamities that have since unhap- 
 pily become realities. If he could not prevent these evils, he 
 succeeded, within his own sphere, in mitigating their effects in 
 many instances. 
 
 On the 17th of January, 1871, Perugia celebrated her Cardinal- 
 Archbishop's jubilee. It was a magnificent demonstration, even 
 far surpassing that which greeted Mgr. Pecci when he entered 
 
 *Mgr. Bernard O'Reilly's Life of Leo XIIL, p. 139.
 
 58 niS HOLINESS, POPE LEO XIII. 
 
 Perugia as its Bishop many years before. Dark days had de 
 scended on the Church ; Eome had recently been occupied by 
 the Piedmontese despoilers; the spirit of the anti-Christian 
 Revolution was triumphant throughout the Peninsula ; and the 
 venerable Pius IX., a prisoner within the Vatican, seemed for 
 the moment to be abandoned to the fury of the enemies of the 
 Church. The clergy and people of Perugia and the circumjacent 
 dioceses turned out in full force to show their appreciation of the 
 faithful pastor of souls who had defended the Church of Christ, 
 and the flock committed to his eare, with such constancy and 
 success, against the influences of the anti-Christian propaganda. 
 And what more conclusive proof of Archbishop Pecci's zeal and 
 ability could be adduced than this grand out230uring of the faith- 
 ful to do him homage ? — a living proof that he had guarded and 
 defended them against the insidious machinations of those who 
 had so sedulously sought to sow the seeds of irreligion, impiety, 
 and corruption among them. The Piedmontese usurpers were 
 amazed at this exhibition of the popular will, and did not dare 
 undertake to suppress it. His Holiness Pius IX. sent his con- 
 gratulations ; and many testimonials and addresses from beyond 
 his diocese came to remind the faithful Bishop of Perugia that 
 his virtues and labors had been appreciated and remembered. 
 
 In 1875 Cardinal- Archbishop Pecci was appointed by Pius IX. 
 Protector of the Third Order of St. Francis of Assisi, and on No- 
 vember 26th of that year he assumed the duties of his charge. 
 His mother, the Countess Anna, had been a pious member of the 
 Order, had induced many others to join it, and had been widely 
 noted for her charities toward the Franciscan priests and broth- 
 ers who had been expelled from their monasteries and driven 
 upon the world under the Napoleonic occupation. In his address 
 on that occasion he referred in most touching language to the 
 facts that from his infancy he had been devoted to the great 
 Saint Francis, and was ever an admirer of his heroic virtues, and 
 that he had always looked upon the Third Order founded by 
 him as upon " an institution springing from divine inspiration, 
 one replete with Christian wisdom, and fruitful in most blessed 
 results for religion and the entire human race." 
 
 Pius IX. celebrated his golden episcopal jubilee June 3, 1877.
 
 HIS HOLINESS, POPE LEO XIII. 59 
 
 It was celebrated with an eclat and enthusiasm that could not 
 be surpassed, although the Piedmontese usurpers had recourse to 
 every device short of actual violence to render any display im- 
 possible. The cardinals, archbishops, and bishops of the despoiled 
 Pontiiical States were among the most prominent in the great 
 demonstration, and the Cardinal -Archbishop of Perugia was 
 their leader, and had been chosen to deliver the address of con- 
 gratulation in their name. His beautiful and filial address deeply 
 moved the Holy Father, who congratulated and thanked him at 
 its close. How little did Cardinal Pecci at that moment dream 
 that before a year should have passed away he would be in the 
 place of the venerable and holy Pius IX., contending, as he him- 
 self had expressed it, against " the worst enemies of the Catholic 
 Church, and of her Divine Head, Christ, who were permitted to 
 wage against both the most bitter war which the memory of man 
 can recall in the past ages as well as in the present." 
 
 Pius IX., feeling that his end was near, appointed Cardinal 
 Pecci Camerlengo in September, 18T7, a most important office, as 
 the incumbent has the administration of the temporalities of the 
 Holy See during the interval between the death of the Pope and 
 the election of his successor. On January 7, 1878, Pius IX. yielded 
 up his soul to God, ending a life of glory and trial such as few 
 of his predecessors had known. Cardinal Pecci, the Camerlengo, 
 took every precaution to preclude any pretext for interference on 
 the part of the Piedmontese invaders. On Tuesday, February 
 19th, the first balloting for the election of the Pope took place. 
 Sixty-one cardinals were present. Cardinal Joachim Pecci's name 
 was read out twenty-three times, but, though far ahead of all 
 others, it lacked the necessary two-thirds vote. In the afternoon 
 another ballot was taken. Cardinal Pecci's name was announced 
 thirty-eight times. He had fervently prayed that he might es- 
 cape the great burden which he deemed himself unable and un- 
 worthy to bear. Cardinal Donnet, Archbishop of Bordeaux, who 
 sat beside him in conclave, thus describes his attitude at that 
 moment : 
 
 " I remarked that Cardinal Pecci, hearing his own name men- 
 tioned so often, and that everything pointed to him as the suc- 
 cessor of Pius IX., great tears rolled down his cheeks and his
 
 60 HIS HOLIJS^ESS, POPE LEO XIII. 
 
 hand shook so violently that the pen it held fell to the ground. 
 I picked it up and gave it to him, saying, ^ Courage ! There is 
 no question here of you ; it is the Church and the future of the 
 world that are in question.' He made no reply, only lifting his 
 eyes to heaven to implore the divine assistance." 
 
 The following morning, February 20, 1878, the balloting was 
 resumed, and Cardinal Pecci's name was read forty-four times ; 
 the two-thirds majority limit was passed, and Cardinal Pecci was 
 canonically elected Supreme Pontiff of the Church of Christ. To 
 the question of the sub-dean asking by what name he wished to 
 be called, he answered, " By the name of Leo XIII." 
 
 On Sunday, March 3d, Leo XIII. was crowned in the Sistine 
 Cbapel with the usual ceremonial. On the 4th of March he per- 
 formed the first act of his pontificate by reconstituting the Cath- 
 olic hierarchy in Scotland, a project which had been decided on 
 by Pius IX. previous to his death. The ancient archiepiscopal 
 sees of St. Andrews and Glasgow were restored, and the episcopal 
 sees of Aberdeen, Dunkeld, Whithorn or Galloway, and Argyll 
 and the Isles. The Catholics of Scotland, who, since the so-called 
 Eeformation, had been subject to vicars-apostolic, were thus given 
 a regular episcopal organization. In his allocution to the cardi- 
 nals March 28th, His Holiness, in alluding to the subject, said : 
 " We trust that the work thus brought to an end by the Holy 
 See shall be productive of abundant fruit, and that, through the 
 intercession of the patron saints of Scotland, the mountains in 
 that country shall put on peace and the hills righteousness." 
 
 Pope Leo XIII. held no communication with King Humbert, and 
 maintained the attitude of Pius IX. in relation to the temporal 
 rights of the Holy See. In order to make his position on the 
 question clear, he thus spoke on receiving General Kanzler, June 
 Cth : " We encourage you to continue firm in your designs, to re- 
 main faithful to the glorious banner you raised. And it is but 
 just and proper that we should say this glorious banner, for there 
 is no more beautiful and holy cause than that of defending the 
 sacred rights of the Church and its august Head ; there is no 
 grander military glory than that of bearing aloft the honor of 
 this sacred banner. In defending the Papacy, you defend one of 
 the most providential of divine institutions ; in defending the
 
 HIS HOLINESS, POPE LEO XIII. 61 
 
 Papacy, you become the support and stay of this sov'^ereign that 
 Divine Providence has granted to the Head of the Churcli for the 
 independence of his authority ; in defending the Papacy, you aid 
 it in diffusing throughout the world its beneficent and salutary 
 effect." 
 
 In the Deginning of 1879 Pope Leo issued an encyclical on 
 Socialism, wliich contained salutary lessons for statesmen in all 
 lands. In this he summoned all the intellectual forces of Cathol- 
 icism in opposition to the anarchical doctrines of modern social- 
 ism. He also took advantage of every opportunity to conciliate 
 tlie Governments of Europe, v^itliout abating in the least the as- 
 sertion of the rights of the Church and the Papacy. In Germany, 
 Russia, and Switzerland, meantime, the persecution of the Church 
 was continued with unabated rigor. 
 
 On May 12th, of the same year. His Holiness admitted a num- 
 ber of new cardinals to the Sacred College, and another promo- 
 tion to that rank took place on the 19th of September. In his 
 zeal for the revival of Christian philosophy, Leo XIIL, August 
 4, 1879, issued an encyclical in which he expressed his desire of 
 enthroning St. Thomas Aquinas as the " Angel of the Schools." 
 After describing St. Thomas and his method of philosophical 
 teaching. His Holiness proceeded : " We exhort you, venerable 
 brethren, most urgently to restore in full vigor and to propagate 
 as far as possible the priceless wisdom of St. Thomas for the 
 defense and armament of the Catholic faith, for the welfare of 
 society, and for the advancement of all sciences. We say, ' the 
 wisdom of St. Thomas.' Let teachers, designated by enlightened 
 choice, devote themselves to instilling into the minds of their dis- 
 ciples the teaching of St. Thomas Aquinas, and let them be care- 
 ful to demonstrate how far it surpasses all others in solidity and 
 excellence. Let the academies you have instituted, or that you 
 shall institute in future, explain and defend this doctrine and use 
 it in refuting prevailing errors." This recommendation of the 
 restoration of the philosophical system of St. Tliomas was eagerly 
 received and zealously acted on by bishops in all countries. On 
 many subsequent occasions Leo XIIL urged this cherished idea ; 
 and, with this view, a new edition of the complete works of St. 
 Thomas was prepared, with the encouragement and approbation
 
 62 HIS HOLINESS, POPE LEO XIIL 
 
 of His Holiness. Pope Leo also introduced many reforms in the 
 schools of higher studies in Rome, and took measures toward 
 raising tlie standard of education among the clergy of that dio- 
 cese. He also urged the extension and improvement of element- 
 ary education, knowing that on the Christian training of youth 
 depends largely the preservation of faith and morals. 
 
 On February 22, 1879, a congress of Catholic writers and jour- 
 nalists assembled in Rome to discuss the best mode of treating 
 politico-religious questions, and of preventing the divisions that 
 too often exist among Catholics on kindred matters. His Holi- 
 ness Leo XHL took a special interest in this assemblage, be- 
 stowed on them his blessing, and, in an admirable discourse, 
 pointed out to them the duties of Catholic writers, in defending 
 the cause of truth and upholding the rights of the Church. In 
 September of the same year he issued a code of rules in relation 
 to the Vatican Library, whereby the rich treasures of that great 
 storehouse of learnino; were made more accessible to scholars. 
 
 On December 28, 1879, Leo XHL issued an encyclical on So- 
 cialism, which had a special bearing on the condition of things in 
 Germany, where the Church was subjected to a cruel persecution. 
 This document contributed in no small degree to conWnce the 
 ruling powers of that country that tlie great danger to govern- 
 ments was in the irreligious spirit of the age and the forces of 
 disorder that sprang from it, and not the Catholic Church, which 
 is a bulwark of order, a stay of law, the defender and preserver 
 of morals, and the surest guide to peace and prosj)erity. 
 
 When Leo XIII. succeeded to the Papal Chair diplomatic in- 
 tercourse had been broken off between the Holy See and Russia. 
 His Holiness took means to bring about a raprochement between 
 the Vatican and St. Petersburg, and, through his admirable tact, 
 friendly intercourse was soon re-established. In September of 
 the following year His Holiness, in order to encourage the Slav> 
 onic Catholics, issued an encyclical on Sts. Cyril and Methodius, 
 their apostles, making their feast one of higher rank in the 
 Church. The occasion was celebrated with great joy and enthu- 
 siasm throughout the Slavonic world. His Holiness also evinced 
 his solicitude for the spiritual welfare of the Slavonic peoples by 
 restoring the ancient hierarchy in Bosnia and Herzegovina, which
 
 HIS HOLINESS, POPE LEO XIII. 63 
 
 shortly before had been placed under an Austrian protectorate. 
 Under his direction a college for the Armenians was founded in 
 Rome, and measures were taken for the establishment of two 
 - great educational institutions in Athens and Constantinople for 
 , the benefit of the Eastern peoples. Leo XIII. at the same time 
 opened friendly intercourse with the emperors of China and 
 Japan, and exercised his fatherly interest in regard to the mis- 
 sionaries and their work in these far-off lands. 
 
 In 1886 His Holiness issued a solemn decree sanctioning the 
 beatification of sixty martyrs who were put to death for the faith 
 in England between the years 1535 and 1583. Among these con- 
 fessors of the faith appear the names of John Cardinal Fisher, 
 Bishop of Rochester, of Lord Chancellor Sir Thomas More, and 
 of Margaret Pole, the mother of Cardinal Pole. The Catholics of 
 England celebratetl the event with joy and gratitude. In the same 
 year the first high pontifical high mass since the Reformation was 
 celebrated in Copenhagen, Denmark. 
 
 Early in 1884 Leo XIII. issued the bull Rei CatliollccB incre- 
 mentum^ convening the Plenary Council that was held at Balti- 
 more in the following November. The archbishops of the United 
 States had been called to Rome by His Holiness the year before 
 in order to determine the questions to be brought before the 
 Council and to receive the instructions of the Propaganda con- 
 ' cerning them. Before leaving Rome the Holy Father presented 
 a full-length portrait of himself to the archbishops, " to be 
 hung," as he said, " in the hall where they were to deliberate, so 
 that he might, in a manner, preside over the great national Coun- 
 cil." On the assembling of the Council, Sunday, November 9th, 
 Leo XIII. telegraphed his blessing to the prelates before the lat- 
 ter had telegraphed the message which they had intended to send 
 him. 
 
 His Holiness took the keenest interest in the deliberations and 
 work of the Council, and especially in the design of the prelates 
 to establish the National Catholic University. And the prelates, 
 in turn, in their joint pastoral letter issued at the close of the 
 Council, thus showed their appreciation of the great work which 
 Leo is accomplishing throughout the world from within the walls 
 which imprison him :
 
 64 HIS HOLINESS, POPE LEO XIII. 
 
 " While enduring with the heroism of a martyr the trials which 
 beset him, and trustfully awaiting the Almighty's day of deliv- 
 erance, the energy and wisdom of Leo XIII. are felt to the ends 
 of the earth. In the East he is preparing the way for the return 
 to Catholic unity of the millions whom the Greek schism has so 
 long deprived of communion with the See of Peter, and he is fol- 
 lowing the progress of exploration in lands hitherto unknown or 
 inaccessible with corresponding advances of Catholic missions. 
 To the whole world his voice has gone forth again and again in 
 counsels of eloquent wisdom, pointing out the path of truth in 
 the important domains of philosophy and history; the best 
 means of improving human life in all its phases, individual, do- 
 mestic, and social ; the ways in which the children of God should 
 walk, that all flesh may see the salvation of God." 
 
 During his entire pontificate Leo XIII. has evinced a special in- 
 terest in the United States and in the progress of the Church here. 
 
 "Leo's interest," writes Archbishop Ireland, "in our republic 
 is but an episode in his vast treatment of the present and future 
 conditions of humanity. Those who study Leo know that the 
 peculiar trait of his mind is that he deals with all particular 
 questions as parts of a general scheme. His vision is primarily 
 co-extensive with the far-reaching territory of the Church and of 
 humanity. His judgments of local or immediate questions are 
 made up under the influence of this larger vision. 
 
 " The One fact impressing him above all others is that a new era 
 is coming for man — the new era of popular rights and popular 
 liberties, the elevation of the masses, the reign of democracy.. 
 Leo sees this and rejoices. The new era is the blossoming of the 
 principles of the Gospel, in which God is the Father of all men, 
 and men in relation to one another are brothers, and the favors 
 of heaven are intended for all, so far as inequality of nature in 
 man and of circumstances permits. The evolution from one his- 
 toric condition into another is perilous, and if due direction be 
 not given, humanity may go astray. But dangers of turning oE 
 from the main road do not prove this road to be wrong. It is 
 the part of wisdom and love in the leaders of humanity to avert 
 such dangers. Now, the United States of America has been the 
 first of nations to enter with any breadth of march upon the un-
 
 HIS HOLINESS, POPE LEO XIK. 65 
 
 tried fields of the new order. The country is an object-lesson to 
 all countries, and all scholars of humanity are intent on studying 
 it. Some view us with envy and fear, some with admiration and 
 hope, according as they dread or welcome the risinsi: up of the 
 people into higher manhood and fuller possession of human rights. 
 Leo is chief among those who admire and hope. His genius re- 
 veals to him the future, in which he sees the growth and exten- 
 sion of American principles of citizenship and of civil and polit- 
 ical liberty. Leo has come to us from the watch-tower of 
 universal humanity. We have gone to him, drawn by love of 
 our own institutions reflected in his vast soul. 
 
 " I might, with no slight degree of satisfaction to our national 
 pride, speculate as to the extent in which the attention given by 
 Leo to the United States reacts upon his general conclusions and 
 aids in the formation of his world-wide policy. We often say 
 that Americans are leavening the minds of all nations. I believe 
 this to be most true, but I am prepared to add that the better 
 and greater portion of our work in this direction will come 
 through the influence of American democracy and American 
 liberty on Leo XIIL The most powerful of his encyclicals, that 
 on the Constitution of States, that on the Condition of Labor, 
 that on France, exhale the fragrant air of our own ' Sweet Land 
 of Liberty.' Leo is in mind and spirit an American of the Amer- 
 icans. If I desired to give tangible proof I would call attention 
 to Monsignore Satolli, who comes to us as the mouthpiece of Leo's 
 mind, and who gives at once proofs of his fullest apprehension of 
 our political and social life, and of his most cordial loyalty to its 
 spirit and its forms." 
 
 Among the many grave problems that confronted Leo XIII. on 
 his accession to the Pa23al Chair, the most urgent, perhaps, was 
 that of bringing about a reconciliation between the Holy See 
 and Germany. Flushed by the recent triumph over France, Bis- 
 marck undertook to make the Church in the kingdom of Prussia, 
 and in all Germany, a mere tool in the hands of the State. He 
 essayed the impossible task — a task which more powerful than 
 he failed to perform — of making the Catholic Church within the 
 domain of his master's jurisdiction a mere State Church. The 
 temporal power of the Pope had fallen before the Piedmontese
 
 66 HIS HOLINESS, POPE LEO XIIL 
 
 vandals ; the spirit of religious revolt had been aroused in Ger- 
 many by Dollinger and the so-called Old Catholics ; the secret 
 anti -Christian societies had concentrated their forces in nearly all 
 the European countries in an attack on the Catholic Church ; and 
 the German Chancellor deemed the moment opportune to carry 
 out his cherished design. The Jesuits were expelled ; the relig- 
 ious orders suppressed ; the supremacy of the State in the ecclesi- 
 astical as well as in the civil order was proclaimed ; the Bishops 
 were shorn of their authority ; the clergy were hampered in the 
 performance of their pastoral duties ; the seminaries were closed, 
 and the candidates for the priesthood were to be educated by the 
 State, and precluded from ordination unless they were iirst exam- 
 ined by the State authorities and granted a State certificate. These 
 laws not only violated the legal rights of the Catholics of Prussia, 
 but also the treaties between that kingdom and the Holy See. 
 
 The Prussian Catholics offered a passive resistance to this 
 attack on their religious rights, and soon the Archbishop of Co- 
 logne, Primate of Prussia, Archbishop Ledochowski, of Posen, 
 and other distinguished prelates and clergy, were imprisoned ; so 
 that in 1877 there was not a single bishop in all the Rhine 
 valley. Four years later over six hundred parishes were without 
 a priest, and nearly six hundred others, with a population aggre- 
 gating over a million and a half, were in an almost equally de- 
 plorable condition. Emperor William testily declared that his 
 Catholic subjects " must obey the laws," and Bismarck arrogantly 
 boasted that " he would not go to Canossa." Such w^as the con- 
 dition of affairs that Leo XIII. encountered at the very opening 
 of his pontificate. We need not dwell here on the patience, tact, 
 and masterly diplomacy with which Leo XIIL accomplished his 
 object. Suffice it to say that he persisted in his wise and skilful 
 policy until finally the most powerful statesman in Europe gave way 
 before him; the obnoxious laws were gradually repealed; the 
 rights of the German Catholics were restored without any com- 
 promise or yielding on their part ; and the moral power of the 
 successor of St. Peter w\as never more triumphantly vindicated 
 than when Prince Bismarck declared before the Prussian House 
 of Lords that the May Laws were a " blunder," inasmuch as they 
 " aimed at achieving what was impossible."
 
 HIS HOLINESS, POPE LEO XIII. 67 
 
 Scarcely less difficult was the task which Pope Leo encountered 
 in France. The spirit of Voltairanism and persecution was ram- 
 pant under the regime of Jules Ferry, Gambetta, and Paul Bert, 
 who were pushed on from outrage to outrage by the influence of 
 their masters, the secret societies. Religious orders were sup- 
 pressed and their members expelled, the schools and public insti- 
 tutions were dechristianized, and a campaign of persecution was 
 inaugurated against everything. This intolerance and tyranny 
 of the minority was borne because the majority of Frenchmen 
 were broken up and divided into a congeries of wrangling factions. 
 Leo XIII. saw the danger and he was quick to apply the remedy. 
 While protesting against the expulsion of the religious orders 
 and the other unjust measures of the French authorities, he 
 sought to bring about a unity of action among Frenchmen, 
 whereby the majority might not be longer persecuted and out- 
 raged by the infidel few. The latter invariably sought to justify 
 or explain their action on the ground that the hierarchy and the 
 clergy generally were antagonistic to the republic. Referring to 
 this hypocritical pretence, Leo XIII. wrote: "The Catholic 
 Church neither blames nor condemns any form of State constitu- 
 tion. The institutions of the Church herself, deriving their origin 
 from purposes of public utility, can flourish under any govern- 
 ment, whether the executive or judiciary power be exercised 
 therein by one or by more. As to the Apostolic See, which has to 
 maintain relations with governments in the midst of political 
 changes and revolutions, its sole purpose is to secure the interests 
 of the Christian religion. It never intends, nor can intend, to 
 violate the rights of any government, no matter by whom admin- 
 istered. It is, therefore, certain that in all things where we do 
 no injustice to others we should o])ey those in authority. Nor 
 by so obeying do we sanction whatever is wrong, either in the 
 constitution or the administration." 
 
 . But Leo XIII. went further. He pronounced in favor of the re- 
 publican form of government in France, seeing that such a govern- 
 ment was the choice of the majority of the people. His letters to the 
 French bishops and his encyclicals on France saved that country 
 from revolution and strife, and his far-sighted policy is already 
 bearing good fruit, both for the Church and State, in the republic.
 
 68 HIS HOLINESS, POPE LEO XIII. 
 
 Leo XIII., says a recent writer, will certainly figure amongst 
 the great Popes of history. As lie enjoys the admiration and 
 respect of his century, posterity will not refuse to accord him its 
 esteem, and will place him in the position he merits — by the side 
 of Innocent III., the Pope of great and fertile initiative ; of Nicho- 
 las v., the Pope of the Renaissance, the founder of the Vatican 
 Library ; and of Benoit XIV., the enlightened Pope, who ranks 
 beside with the greatest geniuses of his time. In a century when 
 material power celebrates, it may be said its apotheosis, Leo 
 XIII. has had the glory of raising under the most tangible form 
 the moral force of the Popedom. He has replaced this institution, 
 which some pretended was immobilized and mummified forever, 
 in the highest social position, as the illuminating lighthouse of 
 the future. He has restored it as a universal and social power. 
 With Leo XIII. the Pope has returned, as Joseph de Maistre 
 beautifully expresses himself, the natural head, the most powerful 
 promoter, the great Demiurge of universal civilization. 
 
 Leo XIII. is a modern Pope, as much as the pontifical tradi- 
 tions, where the fear of innovation and the respect for usage 
 reach proportions sometimes excessive will allow. Leo XIII. 
 loves and understands his century. It is for this reason that he 
 has been able to act upon it to a high degree. Nothing in this 
 century is strange to him. If in his encyclical letters he has 
 sounded all its weaknesses, he has also understood all its needs 
 and all its healthy aspirations. 
 
 He has seized and discerned in all its consequences and ramifi- 
 cations the capital fact of the nineteenth century — the rising of 
 the democracy. He may fear the excesses or reprove the mis- 
 takes of the new power; he does not condemn them in any of 
 their legitimate manifestations. As formerly his predecessor 
 Peter, in the waves of the Lake of Genesareth, Leo XIII. has 
 cast his net into the sea which stretches to the horizon of the 
 future, and he has not feared to venture there with his ship of 
 which he is the pilot. 
 
 The Social Question, the redoubtable enigma which is on the 
 threshold of the twentieth century, has become the centre of his 
 preoccupation, and he has uttered his word upon the divers solu- 
 tions which this terrible problem calls for.
 
 HIS HOLINESS, POPE LEO XIIL 69 
 
 It is often said that ttie Churcb is accustomed to be behind 
 the century when she does not miss the train. This is a reproach 
 which under Leo XIII. it would be difficult to address to the 
 Popedom, because the present Pope has always had at heart to 
 follow in everything the movement of his century and to adapt 
 the action of the Church to the new conditions of society. 
 
 Some amongst the Catholics on the Continent would like to 
 see the Church as it was in the past — to bind her to the corpses 
 of dead institutions. Leo XIII is not of this school. If he re- 
 spects the monarchies wherever they are founded on popular and 
 traditional rights, republics do Dot frighten him. In France he 
 urges Catholics to adhere to the present regime in order to im- 
 prove it ; in Brazil the same. The fall of Dom Pedro, who dis- 
 simulated badly a deep hostility toward the Church, was saluted 
 with joy by all Catholics in Brazil, and provoked at the Vatican 
 no sentiment of regret. To the Brazilian Catholics, who im- 
 plored his advice, Leo XIII. replied: "Accept the Republic; 
 try to imitate the Catholics in the United States, who have 
 placed their rights and their liberties under the palladium of free 
 institutions and the common law." 
 
 As regards the United States, it bas no sincerer friend or more 
 profound admirer than Leo XIII. When Mr. Cleveland, on the 
 occasion of the Pope's jubilee, sent him as a present a richly 
 bound copy of the Constitution of the United States, Leo XIII. 
 appreciated this present above others, and on receiving it he 
 might have thought, even if he did not explicitly express himself, 
 that he held in his hands the charter of the society of the future. 
 
 Crushed and humiliated as was the Holy See at the close of 
 the reign of Pius IX., Leo XIII. has restored to the Popedom, 
 with the respect of governments and people, that prestige and 
 influence which were her attributes during the heroic times of 
 her history. Rarely has the tiara shone with so brilliant and 
 pure a light, or shed its rays so brightly and so far. The Pope- 
 dom has lost the material possession of Rome, but on the other 
 hand, thanks to Leo XIIL, she is preparing to take possession of 
 the world, or at any rate she has splendidly enlarged the sphere 
 of her social action and the dominions of her moral conquests. 
 
 Catholicism may be proud to salute in its actual head a man
 
 70 
 
 HIS HOLINESS, POPE LEO XIII. 
 
 whose greatness of character and whose intellectual superiority 
 command the admiration and the esteem of his contemporaries, 
 and which place him unequalled amongst the sovereigns of the 
 nineteenth century. 
 
 MU2 OF LEO XiU
 
 THE FIRST APOSTOLIC DELEGATE IN THE UNITED STATES. 
 
 WITH A SKETCH OF THE MISSIOJI OF THE 
 
 MOST REV. FRANCISCO SATOLLI, 
 
 ARCHBISHOP OR LEPANTO, 
 
 BY 
 
 The rev. Thomas O'Gorman, d.d., 
 
 OF THE CATHOLIC UNIVERSITY OF AMERICA. 
 
 The appointment of Mgr. Satolli in 1893 as Papal Delegate in 
 the United States marked the beginning of a new era for the 
 Church in this country. Formerly it was necessary to carry all 
 questions of aj^peal to the Propaganda, Rome; but the appoint- 
 ment of an Apostolic Delegate renders it possible to have these 
 cases more speedily heard and determined in the country where 
 they occur, thus saving much time and inconvenience to all con- 
 cerned. 
 
 The following communication from His Holiness, Leo XHL, 
 appointing Mgr. Satolli, defines the powers of the Apostolic 
 Delegate : 
 
 " Zeo XIII., Pope, to his Venerable Brother, Frcmcisco Satolli, Titular 
 ArcKbishop of Lepanto. 
 
 " Venerable Bkother, Greeting and Apostolic Blessing. 
 
 "The Apostolic office, which the inscrutable designs of God 
 have laid on our shoulders, unequal though they be to the 
 burden, keeps us in frequent remembrance of the solicitude in- 
 cumbent on the Roman Pontiff to procure, with watchful care, 
 the good of all the churches. This solicitude requires that in all, 
 even the remotest, regions the germs of dissension be weeded out, 
 and the means which conduce to the increase of religion and the 
 
 71
 
 72 MOST REV. FRANCISCO SATOLLI. 
 
 salvation of Christian souls, be put into effect amid the sweetness 
 of peace. 
 
 " With this purpose in view, we, the Eoraan Pontiff, are wont 
 to send from time to time to distant countries ecclesiastics who 
 represent and act for the Holy See, that they may procure more 
 speedily and energetically the good, prosperity, and happiness of 
 the Catholic peoples. For grave reasons, the churches of the 
 United States of America demand of us special care and provi- 
 sion; hence, we came to the conclusion that an Apostolic Delega- 
 tion should be established in the said States. 
 
 " After giving attentive and serious consideration to all the bear- 
 ings of this step and consulting with our Venerable Brothers, the 
 Cardinals in charge of the Congregation for the Propagation of 
 the Faith, we have chosen you, Venerable Brother, to be en- 
 trusted with such delegation. Your zeal and ardor for religion, 
 your wide knowledge, skill in administration, prudence, wisdom, 
 and other remarkable qualities of mind and heart, as well as the 
 assent of the said Cardinals, justify our choicG. 
 
 " Therefore, Venerable Brother, holding you in very special affec- 
 tion, we, by our apostolic authority and by virtue of these present 
 letters, do elect, make, and declare you to be Apostolic Delegate 
 in the United States of America at the good pleasure of ourself 
 and of this Holy See. We grant you all and singular powers 
 necessary and expedient for the carrying on of such delegation. 
 We command all whom it concerns to recognize in you as Apostolic 
 Delegate the supreme power of the delegating Pontiff. We com- 
 mand that they give you aid and obedience, concurrence in all 
 things, and that they receive with reverence your salutary admo- 
 nitions and orders. Whatever sentence or penalty you shall de- 
 clare or inflict duly against those who oj)pose your authority, we 
 will ratify, and, with the authority given us by the Lord, will 
 cause to be observed inviolable until condign satisfaction be 
 made, notwithstanding constitutions and apostolic ordinances or 
 any other to the contrary. 
 
 " Given at Rome in St. Peter's under the Fisherman's King this 
 24th day of January, 1893; of our Pontificate the fifteenth year. 
 "(Countersigned) Serafino Cardinal Vanutelli." 
 
 (Seal of King.) 
 
 Mgr. Satolli was born in Marciano, diocese of Pei'ugia, Italy, 
 July 21, 1841. In that quaint ecclesiastical city, whose univer- 
 sity dates back to the fourteenth century, his boyhood was 
 passed. He was taken under the protection of Pope Leo, then 
 Archbishop of Perugia, at an early age. On June 1, 1888, he
 
 MOST REV. FRANCISCO SATOLLI. 73 
 
 "was created titular Archbishop of Lepanto. There is probably 
 no man living who is closer to Leo XIII. than Mgr. Satolli, or 
 who has enjoyed more unrestrained intimacy with him, or w^ho 
 has participated to a greater extent in the broad, progressive pol- 
 icies of Leo in politics, philosophy, and religion. 
 
 Coincident with his coming hither as Papal Delegate, Mgr. 
 Satolli was also delegated to represent the Pope at the opening 
 of the Columbian Exposition in Chicago. In 18S9 he had been 
 deputed by His Holiness, Leo XIII., to represent him at Balti- 
 more, on the occasion of the centenary of the Catholic hierarchy 
 in the United States, and of the inauguration of the Catholic 
 University in Washington. On this latter occasion Mgr. Satolli 
 had the honor of meeting President Harrison and members of 
 the Cabinet. How deeply impressed he was by all he saw at the 
 time, how warm his admiration for our country, how glowing the 
 account to the Pope on his return, is evidenced by the more 
 frequent, the more eulogistic words that since then have come to 
 us from the heart and lips of the venerable man who is the spir- 
 itual chief of the largest body of Christians in the world. 
 
 MGR. SATOLLl's MISSION.* 
 
 "Naturally, the American people ask," writes Dr. O'Gorman, 
 "What manner of man is this Papal envoy? The answer I 
 should give the question is, he is a man after the manner of his 
 master; we shall know the legate from a study of the Pope. 
 Among the men who mould the century and guide its move- 
 ments, Leo XIII. is conceded on all sides to be pre-eminent. His 
 influence is most potent in the order of ideas and in the order of 
 facts, in the philosophical and social spheres. It is a common 
 fallacy to call philosophy dreaming, and to divide mankind into 
 dreamers and Avorkers, as if every man must belong to either of 
 those two classes, as if no one man could at once be philosoplier and 
 worker. Leo XIII. is both, a man of thought and a man of 
 action. Any one who looks deeply into the nature of things and 
 of man, or has acquaintance with the history and the leaders of 
 the race, need not be told that there is a close connection between 
 the ideal and the real, the head and the hand, thought and deed. 
 "The thought no less than the action of the Pope is a reform, 
 * This article by Dr. O'Gorman, here given by permission, will be of interest.
 
 74 MOST KEV. FRANCISCO SATOLLI. 
 
 but not a revolution. Both make for progress, but tbey do not 
 repudiate tradition. Leo XIII. stretches out for the new and the 
 future, but the old and past is his starting-point and base of 
 operations; he desires a new flowering and fruitage, but without 
 uprooting; he would build the coming age on lines of a new 
 symmetry and beauty, but without tearing up the secular foun- 
 dations on which rested the centuries that have passed away. 
 Progress is not a leap in the vacuum, but an advance on a solid 
 road. He who plans what is to be without taking account of 
 what has been, builds on the sand or in the air. 
 
 " The most striking characteristic of the Pope's movement in 
 the reo-ion of the ideal and the real is the union of two elements, 
 commonly supposed to be contradictory, tradition and progress. 
 Tradition binds the ideas and deeds of to-day to the truths and 
 facts of yesterday that have been demonstrated and consecrated 
 by the mind and suffrage of preceding ages. In the world of 
 human thought and action no less than in the world of matter 
 nothing that has been perishes. Progress drives us to the inces- 
 sant pursuit of the True and Good, and urges us to adapt the 
 eternal True and Good to the complete and ever-changing condi- 
 tions of the life of mankind. In this double force, one centrip- 
 etal, holding us to the fixed acquisitions of the past, the other 
 centrifugal, pushing us out to the dimly seen treasures of the 
 future, is true reform. Here is the secret of the policy of Leo 
 XIII., on the one hand calling back Catholic thinkers to the 
 philosoj^hical system of the thirteenth century, the culmination in 
 St. Thomas Aquinas of the best thought of paganism and Chris- 
 tianity, of Aristotle, Plato, the Gospel, St. Augustine; on the 
 other hand bidding us launch fearlessly into the social questions 
 and the democratic movement that are the torment and the aspi- 
 ration of our age. This union of the past and the future in the 
 present gives potency to the Pope's influence, whereas the ab- 
 sence of the element of tradition and the repudiation of the past 
 make socialism and anarchy irrational movements, doomed after 
 a brief fitful fever to decay and death. 
 
 " Furthermore, Leo XIII.'s intellectual and social direction is 
 marked by a tendency to peace on the lines of truth and justice, 
 peace without sacrifice of principles, peace imposed with a firm
 
 MOST REV. FRANCISCO SATOLLI. 75 
 
 and undeviating moderation, by appeals to reason and sentiment 
 rather than by harsh and peremptory measures. It is evident 
 from all his official utterances and actions that he seeks and 
 advises above all things conciliation and harmony. One hesitates 
 between two titles by which to qualify the reigning Pontiff. 
 'The People's Pope' he is because of his love and compassion 
 for the laboring masses, because of his defense of the rights of 
 labor, because of his approval of the democratic form of govern- 
 ment for the nations that see in that form their life and prosper- 
 ity. But '■ The Pacificator ' he is also, because of his constant 
 care to preach and impose peace on all warring factions. We do 
 not venture to say which of these two titles history will adjudge 
 him. Within the world at large, harmony between the natural 
 and supernatural, earth and heaven, faith and reason, science and 
 religion, the Church and civil governments; within the State, 
 harmony between governor and governed, between legitimate 
 authority that comes from God and individual liberty, heaven's 
 noblest gift to man ; between the different classes of men, em- 
 ployers and employed, capital and labor, rich and poor ; within 
 the Church, harmony between pastors and flock, between nation 
 and nation, between pastors and pastors; — yes, harmony and 
 conciliation everywhere have been the burden of his teaching 
 and acting from the first Encyclical, in which he outlined the 
 programme of his Pontificate, to the recent letters addressed to 
 the French clergy and people, a period of fifteen years, punctu- 
 ated and made notable bv admirable documents on socialism, the 
 origin of power, marriage, the civil constitution of the State, lib- 
 erty, the condition of the workingman. ' Peace on earth to men 
 of good will ' is the text he never wearies of expounding to a 
 world sorely vexed by dissensions, and looking for the Saviour 
 that will bid the w^inds be still and the waves be calm. 
 
 "And, to bring about peace, he can, when occasion demands, 
 put forth a firmness none the less effective for being moderate. 
 Witness the energy with which he insisted, in spite of powerful 
 opposition, that the republican form of government, the choice 
 of the French people, should be loyally accepted by the various 
 Catholic bodies in France. He knows how to adapt fundamental 
 and unchangeable principles to the exigencies of time and
 
 76 MOST EEV. FRANCISCO SATOLLI. 
 
 place ; how to conciliate truth with conditions and circumstances 
 of the Church's environment. If the philosophy of St. Thomas is 
 the ideal he counsels, he advises also the practical qualities that 
 marked the Angel of the Schools, in philosophy union of specu- 
 lation and experience, of synthesis and analysis ; in politics, the 
 prudent application of theory to facts ; in all things, moderation 
 and maturity of language. 
 
 " Such is the Pope who sends a legate to the Church in the 
 United States, and the legate is like unto the master. Mgr. 
 Satolli, Archbishop of Lepanto, has been associated by Leo XIII. 
 to the speculative and practical work of his Pontificate. Trained 
 in Perugia under the eye of Joachim Pecci, then Archbishop of 
 that city, in the diocesan seminary which the future Pope had 
 made the most eminent ecclesiastical school in Italy, Satolli was 
 called to Rome soon after his patron had ascended the throne, 
 and at once became the principal helper of Leo XIII. in the res- 
 toration of philosophical and theological studies in Rome. To 
 him were intrusted the most important chairs in the most famous 
 schools of the Eternal City, the Propaganda and the Roman 
 Seminary. His reputation grew speedily ; he was soon known 
 as the foremost master of theology among all the notabilities 
 gathered around the Vatican. The Pope, who admires his gifts 
 of mind and is proud of his success, has more than once referred 
 to his ' Perugian boy ' those who sought to know what was the 
 genuine Thomistic philosophy. In spite of his numerous profes- 
 sional duties, the illustrious master has found time to publish a 
 course of philosophy in three volumes, a commentary on the 
 ' Summa ' of St. Thomas in five volumes, and various essays of 
 the highest merit ; for instance, on the beautiful and true in rela- 
 tion with the study of nature, on the variety of systems and the 
 essential defect of modern theology, on the powers of the soul, 
 and others of a like kind. He should not be taken for one of 
 those who know only how to follow in the wake of others ; he 
 can blaze and open up his own path ; his writings and teaching 
 have the stamp of originality. It is no wonder that they have 
 been praised by Leo XIII. in a special brief of June 29, 1886, 
 and that his method has been held up as a model to others. Surely 
 the Papal Legate is in touch with the Pope's intellectual tendency.
 
 MOST REV. FRANCISCO SATOLLI. 77 
 
 " There is in Rome a special school of a very high order where 
 young clergymen of birth, fortune, and talent are trained in 
 ecclesiastical diplomacy, prepared for the nunciatures and the 
 various branches of Church administration, and are exercised in 
 the handling of the politico-religious and social questions which 
 Leo XIII. has made so prominent in his Encyclicals. This school 
 is known as the 'Academy of the Noble Ecclesiastics,' and, as 
 any one easily sees, it is essentially of a professional and practi- 
 cal character. It is rare that a master in the regions of ideal 
 speculation should be equally proficient and successful in the 
 sphere of the real and practical. It is the mark of a mind of 
 wide range, of a mind both versatile and great, to hold the lead 
 in both theory and practice, to pass easily and without a jar 
 from the domain of abstract thought and science to that of con- 
 crete politics and history. Yet this has been Satolli's fate and 
 feat ; a few years ago he was appointed by the Sovereign Pontiff 
 President of the Academy of Noble Ecclesiastics. The pen that 
 had won laurels in the field of theology and philosophy was 
 equally at home and successful in the arena of practical politics. 
 No wonder, for the great master, St. Thomas, with whom Satolli's 
 mind is imbued, has laid down and developed the leading prin- 
 ciples that rule all the sciences that touch the interests of man as 
 a moral and social being. And so we meet Satolli as author of 
 treatises on Concordats and on the relations of the Church with 
 the State in the early centuries of Christianity. It is from his 
 work in the Academy of Noble Ecclesiastics that he comes to 
 us, and his position there is ample warrant that he knows and 
 has imbibed all the social and political tendencies of Leo XIII. 
 
 "We know not in detail what maybe the ecclesiastical matters 
 with which his mission is concerned, but we do know and can 
 safely assert that he will carry out the policy of peace, concilia- 
 tion, and prudent but firm moderation that characterize the 
 Sovereign Pontiff. That the Vatican is friendly to America 
 needs no proof at this hour of the day. 
 
 " It would be hard to tell the bare truth on this point without 
 seeming to be overboastful, so very remarkable are the esteem 
 and affection for our country Leo XIII. has manifested. He rec- 
 ognizes in the United States the furthest advance yet attained
 
 78 MOST EEV. FRANCISCO SATOLLI. 
 
 by the true spirit of our era ; the most symmetrical and orderly 
 development of democracy which the world has yet beheld ; a 
 Republic which is a rebuke and a lesson, equally to the absolut- 
 ism of the past and to the red revolutionism which misrepre- 
 sents democracy and imperils its future in Europe. Here he sees 
 the Church and State moving on parallel lines peacefully, in 
 mutual respect and forbearance, in the best manner which, con- 
 sidering the existing state of things, could be reasonably ex- 
 pected. He appreciates the contrast here presented to the condi- 
 tion of insult and violence which the Church has to endure from 
 Caesarism or from red revolutionism elsewhere, and he honors 
 and loves our country for her straightforward, broad-hearted 
 people. In acts that speak louder than words he has shown that 
 he has no fear of such democracy and such freedom as ours, and 
 that he should rejoice to see it giving tone to the future of the 
 world. The man nearest him and best acquainted with his 
 thoughts can have to us none but a mission of friendliness. His 
 presence among us will have for effect to increase the devotedness 
 of American Catholics for the Church and the Holy See, for our 
 country and its institutions ; to develop in the clergy the love of 
 science and a taste for higher studies ; to maintain in the Catholic 
 Hierarchy union of mind, peace of heart, and concord in action. 
 Gracious be his welcome, pleasant hie stay, fruitful his mission ! "
 
 Illusl^rafions of 
 
 Some Noted Cathedrals 
 
 RELIGIOUS AND EDUCATIONAL 
 
 The Vatican Library. This engraving represents the salone^ 
 or great double hall, of the Vatican Library, one of the first 
 libraries in existence. It was founded by Pope Nicholas V., 
 1455, and the present building was erected by Pope Sixtus V., 
 1588. It contains over 220,000 v^olumes, more than 25,000 
 manuscripts, and a great number of bibliographical rarities. 
 Many of its treasures are among the most valuable in the world, 
 both for antiquity and intrinsic importance. 
 
 St. Peter's Church at Rome. Hftre we have an admirable 
 representation of St. Peter's at Rome and the Vatican Palace, 
 the residence of the Pope. St. Peter's is the largest cathedral in 
 the world. It stands over the spot where St. Peter was mar- 
 tyred. It was begun in 1450 and was 140 years building. It 
 is 613 feet long, 450 feet wide, and will hold nearly 75,000 peo- 
 ple. Michael Angelo was the architect of this wonderful edifice. 
 From the balcony in front the Holy Father always gives his 
 benediction to the people at Easter. The high altar is over the 
 grave of St. Peter, where 112 lamps are kept burning day and 
 night. 
 
 St. Patrick's Cathedral. This is the most magnificent church 
 edifice in the United States. The corner-stone was laid by 
 Archbishop Hughes in 1858, and it was not finished until 
 twenty years afterward. The base is of granite, and the super- 
 structure of white marble. It is 332 feet long and 174 feet 
 broad ; the towers are 328 feet high. The height of the main 
 entrance is 51 feet, and width 32 feet. With the exception of 
 the Cathedral of Mexico, it is the largest on this continent.
 
 ii ILLUSTRATIONS OF SOME NOTED CATHEDRALS. 
 
 Interior of St. Patrick's Cathedral. This is a splendid view 
 of the interior of St. Patrick's. Within the great sanctuary 
 are three altars, the central being one of the most magnificent 
 and elaborate structures of its kind in the world. The tab- 
 ernacle is 3 feet wide and 6 feet high. It is made of Carrara 
 marble, is inlaid with precious stones, and adorned by exquisite 
 Eoman mosaics, representing a sacred emblem and the Crown of 
 Thorns. The cathedral contains 103 stained glass windows, some 
 of them being 57 feet high and 27 feet wide. 
 
 Baltimore Cathedral. Exterior and interior views of the 
 Cathedral of Baltimore, as the Metropolitan Cathedral of the 
 United States, possess a special interest. It stands on the most 
 elevated spot of ground in the city, on a lot, the gift of Col. John 
 E. Howard, a distinguished officer of Washington's army. The 
 corner-stone was laid by Archbishop Carroll in 1806, and the 
 edifice was completed by Archbishop Marechal in 1821. The 
 ground plan is that of a cross, and the intersection of nave and 
 transept is covered by a large and beautifully proportioned dome. 
 At the corners of the front rise two towers to the height of 132 
 feet terminating in minarets like those on the famous Church of 
 St. Sophia, Constantinople. 
 
 Confirmation Day among the Indians. Here we have a view 
 of Confirmation Day at the Crow Indian agency, Montana. The 
 Mission is conducted by the Jesuit Fathers, who have been 
 more successful in civilizing and Christianizing the Indians, 
 according to the testimony of Protestants and non-Catholics, than 
 all other influences combined. The Jesuits were the first mission- 
 aries among the Indians on this continent, and to-day they are 
 working among them as zealously and successfully as two cen- 
 turies ago. 
 
 The Celebration of High Mass. This engraving affords us a 
 view of the interior of one of the most noted cathedrals of Europe, 
 during High Mass. It is a Grothic structure, grand in its pro- 
 portions, but graceful and pleasing in the effect it produces. The 
 chapel of St. Louis is gorgeous in its finish, and the ceremonials 
 there on great occasions are elaborate and beautiful.
 
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 St. Patrick's Cathedral, New York.
 
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 FOR THE 
 
 SETTLING OF THE SCHOOL QUESTION 
 
 AND THE 
 
 GlYING OF RELIGIOUS EDUCATION. 
 
 The Most Rev. FRANCIS SATOLLI, 
 
 Archbishop of Lepanto, 
 Delegate of the Apostolic See in the United States of America, 
 
 TO 
 
 THE ARCHBISHOPS ASSEMBLED IN NEW YORK. 
 
 All the following was read and considered in the meeting of the 
 Archbishops, the difficulties answered, and the requisite alterations made, 
 November 17, 1892. 
 
 I. 
 
 All care must be taken to erect Catholic schools, to enlarge 
 a?id improve those already established, and to make them equal 
 to the public schools in teaching and in discipline. 
 
 Cone. Plen. Bait. III., No. 197, p. 101. 
 
 II. 
 
 When there is no Catholic school at all, or when the one that 
 is available is little fitted for giving the children an education in 
 keeping with their condition, then the pubHc schools may be 
 attended with a safe conscience, the danger of perversion being 
 rendered remote by opportune remedial and precautionary 
 measures ; a matter that is to be left to the conscience and judg- 
 ment of the Ordinaries. 
 
 Ibid., No. 198, p. 103. 
 
 HI. 
 
 We enact and command that no one shall be allowed to teach 
 in a parochial school who has not proven his fitness for the
 
 80 SETTLING OF THE SCHOOL QUESTION". 
 
 position by previous examination. No priest shall have the 
 right to employ any teacher, male or female, in his school, with- 
 out a certificate of ability or diploma fi'om the Diocesan Board 
 
 of Examiners. 
 
 Ibid., No. 203, p. 108. 
 
 IV. 
 
 Normal Schools, as they are called, are to be established where 
 they are wanting and are evidently necessary. 
 
 Ihid., No. 205, p. 110. 
 
 V. 
 
 We strictly forbid any one, whether Bishop or Priest, and this 
 is the express prohibition of the Sovereign Pontiff through the 
 Sacred Congregation, either by act or by threat to exclude from 
 the Sacraments as unworthy, parents [who choose to send their 
 children to the public schools]. As regards the children them- 
 selves, this enactment applies with still greater force. 
 
 Ihid,, No. 198, p. 104. 
 Conf. Tit. VI. Cap. I, II. ; Tit. VII. 
 
 VI. 
 
 To the Catholic Church belongs the duty and the divine right 
 of teaching all nations to believe the truth of the Gospel, and 
 to observe w^hatsoever Christ commanded {Mattk. xxviii. 19); 
 in her likewise is vested the divine right of instructing the young 
 in so far as theirs is the Kingdom of Heaven {Marie x. 14) 
 {Conf. Cone. Bait. PL III., No. 194) ; that is to say, she holds for 
 herself the right of teaching the truths of faith and the law of 
 morals in order to bring up youth in the habits of a Christian 
 life. Hence, absolutely and universally speaking, there is no 
 repugnance in their learning the first elements and the higher 
 branches of the arts and the natural sciences in public schools 
 controlled by the State, whose office it is to provide, maintain, 
 and protect everything by which its citizens are formed to moral 
 goodness, while they live peaceably together, with a sufficiency 
 of temporal goods, under laws promulgated by civil authority. 
 
 For the rest, the provisions of the Council of Baltimore are 
 yet in force, and, in a general way, will remain so ; to wit : " Not 
 only out of our paternal love do we exhort Catholic parents, 
 but we command them, by all the authority we possess, to pro- 
 cure a truly Christian and Catholic education for the beloved
 
 SETTLING OF THE SCHOOL QUESTION. 81 
 
 offspring^ given them of God, born again in Baptism unto Christ 
 and destined for Heaven, to shield and secure them throughout 
 cliildhood and youth from the dangers of a merely worldly 
 education, and therefore to send them'to parochial or other truly 
 Catholic schools." United with this duty are the rights of 
 jtarents, which no civil law or authority can violate or weaken. 
 
 VII. 
 
 The Catholic Church in general, and especially the Holy See, 
 far from condemning or treating with indifference the public 
 schools, desires rather that, by the joint action of civil and eccle- 
 siastical authorities, there should be public schools in every 
 State, according as the circumstances of the people require, for 
 the cultivation of the useful arts and natural sciences ; but the 
 Catholic Church shrinks from those features of public schools 
 which are opposed to the tnith of Christianity and to morality ; 
 and since, in the interest of society itself, these objectionable 
 features are removable, therefore, not only the Bishops, but the 
 citizens at large should labor to remove them, in virtue of their 
 own right and in the cause of morality. 
 
 VIII. 
 
 It is long since the Holy See, after consultation with the 
 Bishops of the United States of America, decreed that parish 
 schools and other institutions under the direction of the Bishops, 
 each according to the conditions of its own diocese, Avere oppor- 
 tune and necessary for Catholic youth, from the fact that it was 
 held for certain that the public schools bore within themselves 
 a proximate danger to faith and morals, for various reasons 
 {Cone. Fl. Bait. III.^ No. 194, seq. ; App., p. 279) ; viz.: because 
 in the public schools a purely secular education is given, — inas- 
 much as it excludes all teaching of religion, — because teachers 
 are chosen indiscriminately from every sect, and no law prevents 
 them from working the ruin of youth, — so that they are at lib- 
 erty to instil errors and the germs of vice in tender minds. 
 Likewise, certain corruption seemed to impend from the fact 
 that in these schools, or at least in many of them, children of 
 both sexes are brought together for their lessons in the same 
 voom. 
 
 Wherefore, if it be clear that in a given locality, owning to the 
 wdser dispositions of public authorities, or the watchful prudence 
 of School Board, teachers and parents, the above named dangers
 
 82 SETTLING OF THE SCHOOL QUESTION. 
 
 to faith and morals disappear, then it is lawful for Catholic 
 parents to send their children to these schools, to acquire the 
 elements of letters and arts, provided the parents themselves do 
 not neglect their most serious duty, and the pastors of souls put 
 forth every effort, to instruct the children and train them in all 
 that pertains to Catholic worship and life. 
 
 IX. 
 
 It is left to the judgment and the wisdom of the Ordinaries 
 to decide whether, in a certain part of their respective dioceses, 
 a parochial school can be built and kept up in a fitting condition, 
 not inferior to the public schools, taking into consideration the 
 temporal condition of the parents, while graver needs for pro- 
 curing their spiritual welfare and the decent support of the 
 Church are pressing. It will be well, therefore, as was the wont 
 of our forefathers, and as was done in the early days of the 
 Church, to establish weekly classes of Catechism, which all the 
 children of the parish should attend ; for the better success of 
 this measure, let the zeal of pastors in fulfilling their duty, and 
 the love of Catholic parents, leave no efi'ort unspared. (Cf. Cone. 
 PL Bolt. III., No. 198.) 
 
 X. 
 
 No reproach, either in public or in private, shall be cast upon 
 Catholic parents who send their children to private schools, or to 
 academies where a better education is given under the direction 
 of religious, or of approved and Catholic persons. If they make 
 sufficient provision for the religious training of their children, let 
 them be free to secure in other ways that education which the 
 position of their family requires. 
 
 XL 
 
 It is greatly to be desired, and will be a most happy arrange- 
 ment, if the Bishop agree with the civil authorities or with the 
 members of the School Board, to conduct the school with mutual 
 attention and due consideration tor their respective rights. 
 
 While there are teachers of any description for the secular 
 branches, who are legally inhibited from offending Catholic 
 religion and morality, let the right and duty of the Church obtain 
 of teaching the children Catechism, in order to remove danger to 
 their faith and morals from any quarter whatsoever. 
 
 It seems well to quote here the words of our Holy Father Leo
 
 SETTLING OF THE SCHOOL QUESTION. 83 
 
 XIII. (See the Pope's letter to the Archbishop of Xew York 
 and to the Bishops of the Province) : " We further desire you 
 to strive earnestly that the various local authorities, firmly con- 
 vinced that nothing is more conducive to the welfare of the com- 
 monwealth than religion, should by wise legislation provide that 
 the system of education which is maintained at the public exj)ense, 
 and to which therefore Catholics also contribute their share, 
 be in no way prejudicial to their conscience or religion. For we 
 are persuaded that even your fellow-citizens who differ from us 
 in belief, with their characteristic intelligence and prudence, will 
 readily set aside all suspicions and all views unfavorable to the 
 Catholic Church, and willingly acknowledge her merit, as the one 
 that dispelled the darkness of paganism by the light of the Gos- 
 pel, and created a new society distinguished by the lustre of 
 Christian virtues and by the cultivation of all that refines. We 
 do not think that any one there, after looking into these things 
 clearly, will let Catholic parents be forced to erect and support 
 schools which they cannot use for the instruction of their chil- 
 dren." 
 
 XII. 
 
 As for those Catholic children that in great numbers are edu- 
 cated in the public schools, where now, not without danger, they 
 receive no religious instruction at all, strenuous efforts should be 
 made not to leave them without sufficient and seasonable instruc- 
 tion in Catholic faith and practice. We know by experience 
 that not all our Catholic children are found in our Catholic 
 schools. Statistics show that hundreds of thousands of Catholic 
 children in the United States of America attend schools which 
 are under the control of State Boards, and in which, for that 
 reason, teachers of every denomination are engaged. Beyond all 
 doubt, the one thing necessary — i. e.^ religious and moral educa- 
 tion according to Catholic principles — is not to be treated either 
 lightly or with delay, but on the contrary with all earnestness 
 and energy. 
 
 The adoption of one of three plans is recommended, the choice 
 to be made according to local circumstances in the different States 
 and various personal relations. 
 
 The first consists in an agreement betw^een the Bishop and the 
 members of the School Board, whereby they, in a spirit of fair- 
 ness and good will, allow the Catliolic children to be assembled 
 during fi*ee time and taught the Catechism ; it would also be of 
 the greatest advantage if this plan were not confined to the
 
 84 SETTLING OF THE SCHOOL QUESTION. 
 
 primary schools, but were extended likewise to the high schools 
 and colleges, in the form of a free lecture. 
 
 The second: to have a catechism class outside the public school 
 building, and also classes of higher Christian doctrine, where, at 
 fixed times, the Catholic children would assemble with diligence 
 and pleasure, induced thereto by the authority of their parents, 
 the persuasion of their pastors, and the hope of praise and 
 rewards. 
 
 The third plan does not seem at first sight so suitable, but is 
 bound up more intimately with the duty of both parents and 
 pastors. Pastors should unceasingly urge upon parents that most 
 important duty, imposed both by natural and by divine law, of 
 bringing up their children in sound morality and Catholic faith. 
 Besides, the instruction of children appertains to the very essence 
 of the pastoral charge ; let the pastor of souls say to them with 
 the Apostle : " My little children, of whom I am in labor again 
 until Christ be formed in you." {Gal. iv. 19.) Let him have 
 classes of children in the parish such as have been established in 
 Rome and many other places, and even in churches in this coun- 
 try, with very happy results. 
 
 Nor let him, with little prudence, show less love for the chil- 
 dren that attend the public schools than for those that attend the 
 parochial ; on the contrary, stronger marks of loving solicitude 
 are to be shown them ; the Sunday-school and the hour for Cate- 
 chism should be devoted to them in a special manner. And to 
 cultivate this field, let the pastor call to his aid other priests, 
 religious, and even suitable members of the laity, in order that 
 what is supremely necessary be wanting to no child. 
 
 XIII. 
 
 For the standing and growth of Catholic schools, it seems that 
 care should be taken that the teachers prove themselves qualified, 
 not only by previous examination before the Diocesan Board and 
 by a certificate or diploma received from it, but also by having 
 a teacher's diploma from the School Board of the State, awarded 
 after successful examination. This is urged, first, so as not to 
 appear regardless, without reason, of what public authority 
 requires for teaching. Secondly, a better opinion of Catholic 
 schools will be created. Thirdly, greater assurance will be 
 given to parents that in Catholic schools there is no deficiency to 
 render them inferior to public schools; that, on the contrary, 
 everything is done to make Catholic schools equal to public 
 schools, or even superior. Fourthly, and lastly, we think that
 
 SETTLING OF THE SCHOOL QUESTION. 85 
 
 this plan would prepare the way for the State to see, along with 
 the recognized and tested fitness of the teachers, that the laws 
 are observed in all matters pertaining to the arts and sciences, to 
 method and pedagogics, and to whatever is ordinarily required 
 to promote the stability and usefulness of the schools. 
 
 XIV. 
 
 It is necessary that what are called Normal Schools should 
 reach such efficiency in preparing teachers of letters, arts and 
 sciences, that their graduates shall not fail to obtain the Diploma 
 of the State. For the sake of the Catholic cause, let there be 
 among laymen a growing rivalry to take the diploma and doctor- 
 ate, so that, i^ossessed of the knowledge and qualifications requi- 
 site for teaching, they may compete for and honorably obtain 
 positions in the public Gymnasia, Lyceums, and scientific institu- 
 tions. 
 
 The knowledge of truth of every kind, straightforward justice 
 united with charity, the effulgence and appreciation of the liberal 
 arts — these are the bulwarks of the church. 
 
 Prayer 
 
 For the Necessities of the Catholic Church. 
 
 O God, unchangeable power and light eternal, mercifully 
 regard the wonderful mystery of thy whole Church, and peace- 
 fully effect by thy eternal decree the work of human salvation; 
 and may the whole world experience and see what was cast down, 
 raised up ; what was grown old, renovated ; and all things 
 through Him return to a perfect state, from Whom they received 
 their beginning, our Lord Jesus Christ thy Son. 
 
 (From the Roman Missal.)
 
 Letter of Pope Leo XIIL 
 
 ON THE 
 
 SCHOOL QUESTION, AS IT EELATES TO THE EDU- 
 CATION, OF CATHOLIC CHILDREN IN THE 
 UNITED STATES. 
 
 To our Beloved Son^ James Gibbons, Cardinal Priest of the Holy Roman 
 Churchy Titular of St. Mary's Beyond the Tiber, Archbishop of Bal- 
 timore., and to our Venerable Brethren the Archbishops and Bishops of 
 the United States of Worth America : 
 
 ^ Pope Leo XIIL 
 
 Beloved son and venerable brethren, health and apostolic bene- 
 diction. 
 
 We have often given manifest proofs, both of our solicitude 
 for the welfare of the faithful people and Bishops of the United 
 States of America, and of the peculiar affection with ^vhich we 
 cherish that portion of our Saviour's flock. Of this we have 
 given an additional and unmistakable evidence in sending to you 
 as our delegate our venerable brother Francis, Titular Archbishop 
 of Lepanto, an illustrious man, not less pre-eminent by his learn- 
 ing than by his virtues, as you yourselves, in the recent meeting 
 of the Arch1)i8hops in Nev/ York, have plainly testified, thus con- 
 firming the trust ^vhich we had reposed in his prudf^.nce. 
 
 Now, his legation had this for its first object : that it should 
 be a public testimonial of our good-will towards your country 
 and of the hiojh esteem in which we hold those who administer 
 the government of the Republic, for he was to assist in our name 
 at the dedication of the Universal Exposition held in the city of 
 Chicago, in which we ourselves, by the courteous invitation of its 
 directors, have taken part. 
 
 85
 
 POPE LEO XIII. OX THE SCHOOL QUESTIOJS^. 87 
 
 But his legation bad this also for its purpose : that our pres- 
 ence should be made, as it were, perpetual among you by the per- 
 manent establishment of an apostolic delegation at Washington. 
 By this we have manifestly declared not only that we love your 
 nation equally with those most flourishing countries to which we 
 have been accustomed to send representatives vested with our 
 authority, but also that we vehemently desire that the bonds of 
 mutual relationship binding you and your faithful people with 
 us, as children with their father, should grow closer every day. 
 Nor was it a small comfort to our heart that this new act of our 
 care in your regard was followed by a general outpouring of 
 thanks and affection towards us. 
 
 Now, in our fraternal solicitude for your well-being, we had 
 above all given command to the Archbishop of Lepanto that he 
 should use all his endeavors and all the skill of his fraternal char- 
 ity for the extirpation of all the germs of dissension developed in 
 the too well-known controversies concerning the proper instruc- 
 tion of Catholic youth — a dissension whose flame was fanned by 
 various writings published on both sides. These commands of 
 ours our venerable brother fully complied with, and in the month 
 of November of last year he repaired to New York, where there 
 was assembled, Avith you, beloved son, all the other Archbishops 
 of your countiy, they having complied with the desire which I 
 had communicated to them through the Sacred Congregation of 
 the Propaganda, that, after conferring with their suffragans, they 
 should Join counsels and deliberate concerning the best method 
 of caring for those Catholic children who attend the public 
 schools instead of Catholic schools. 
 
 The things which you wisely decreed in that meeting were 
 pleasing to the said Archbishop of Lepanto, who bestowed mer- 
 ited praise on your prudence, and expressed his belief that these 
 decrees would prove ^most useful. This judgment we also with 
 great pleasure confirm ; and to yourself and the other prelates 
 then assembled with you we give deserved praise for having thus 
 opportunely responded to our counsel and our expectation. 
 
 But at the same time our said venerable brother, wishing, as it 
 was our desire, to settle the questions concerning the right in- 
 struction of Catholic youth about which, as above stated, con-
 
 88 POPE LEO XIII. ON THE SCHOOL QUESTION. 
 
 troversy was being waged and writings published with excited 
 minds and angry feelings, laid before you certain propositions 
 put in shape by himself, touching upon both the theoretical prin- 
 ciples of the subject and their practical application. When the 
 meeting of Archbishops had seriously weighed the meaning and 
 1)earing of these propositions, and had asked for certain declara- 
 tions and corrections in them, all this the Archbishop of Lepanto 
 cheerfully complied with, which, being done, the distinguished 
 assemblao^e closed its sessions with a declaration of o^ratitude and 
 of satisfaction with the way in which he had fulfilled the com- 
 mission intrusted to him by us. All this we find in the minutes 
 of the meeting which you have taken care to send us. 
 
 But these propositions of our delegate having been inoppor- 
 tunely made public, minds were at once excited and controversies 
 started afresh, which, through false interpretations, and through 
 malignant imputations, scattered abroad in the newspapers, grew 
 more widespread and more serious. Then certain prelates of your 
 country, whether displeased with the interpretations put upon 
 some of these j)ropositions, or fearing the harm to souls which it 
 seemed to them might thence result, confided to us the reason of 
 their anxiety. And we, knowing that the salvation of souls is 
 the supreme law to be ever assiduously borne in mind by us; 
 wishing, moreover, to give you another proof of our solicitous 
 affection, requested that each of you should, in a private letter, 
 fully open his mind to us on the subject, which was diligently 
 complied with by each one of you. Upon the examination of 
 these letters, it became manifest to us that some of yon found in 
 the propositions no reason for apprehension, while to others it 
 seemed that the proj)osition partially al)rogated the disciplinary 
 law concerning schools enacted by the Council of Baltimore, and 
 they feared that the diversity of interpretations put upon them 
 would engender sad dissensions which would prove detrimental 
 to the Catholic schools. 
 
 After carefully weighing the matter we are firmly convinced 
 that such interpretations are totally alien from the meaning of 
 our delegate, as they are assuredly far from the mind of this Apos- 
 tolic See. For the principal propositions offered by him Avere 
 drawn from the decrees of the Third Plenary Council of Balti-
 
 POPE LEO XIII. ON THE SCHOOL QUESTION. 89 
 
 more, and especially declare that Catholic schools are to be most 
 sedulously promoted, and that it is to be left to the judgment 
 and conscience of the Ordinary to decide, according to the cir- 
 cumstances, when it is lawful, and when unlawful, to attend the 
 public schools. Now, if the words of any speaker are so to be 
 taken that the latter part of his discourse shall be understood to 
 agree, and not to disagree, with what he said before, it is surely 
 both unbecoming and unjust so to exj^lain his later utterances as 
 to make them agree with the preceding ones. And this is the 
 more true since the meaning of the writer was not at all left ob- 
 scure. For, while presenting his propositions to the distinguished 
 meeting in New York, he expressly declared, as is evident from 
 the minutes, his admiration for the zeal manifested by the bishops 
 of North America in the most wise decrees enacted by the Third 
 Plenary Council of Baltimore for the promotion of the Catholic 
 instruction of the young. He added, moreover, that these de- 
 crees, in as far as they contain a general rule of action, are faith- 
 fully to be observed, and that, although the public schools are 
 not to be entirely condemned (since cases may occur, as the 
 Council itself had foreseen, in which it is lawful to attend them), 
 still every endeavor should be made to multiply Catholic schools 
 and to bring them to perfect equipment. But in order that, in a 
 matter of so grave importance, there may remain no further room 
 for doubt or for dissension of opinions, as we have already de- 
 clared in our letter of the 23d of May of last year to our vener- 
 able brethren, the Archbishop and Bishops of the Province of 
 New York, so we again, as far as need be, declare that the decrees 
 which the Baltimore Councils, agreeably to the directions of the 
 Holy See, have enacted concerning parochial schools, and Avhat- 
 ever else has been prescribed by the Roman Pontiffs, wliether 
 directly or through the Sacred Congregations, concerning the 
 same matter, are to be steadfastly observed. 
 
 Wherefore we confidently hope (and your devoted ness to us 
 and to the Apostolic See increases our confidence) that, having 
 put away every cause of error and all anxiety, you will woi'k to- 
 gether with hearts united in perfect charity for the wider and 
 wider spread of the kingdom of God in your immense country. But 
 while industriously laboi-ing for tlie glory of God and the salva-
 
 90 POPE LEO XIII. ON THE SCHOOL QUESTION. 
 
 tiou of the souls intrusted to your care, strive also to promote the 
 welfare of your fellow-citizens and to prove the earnestness of 
 your love for your country, so that they who are intrusted with 
 the administration of the Government may clearly recognize how 
 strong an influence for the support of public order and for the 
 advancement of public prosperity is to be found in the Catholic 
 Church. 
 
 And as to yourself, beloved son, we know for certain that you 
 will not only communicate to our other venerable brethren in the 
 United States this our mind, which it hath seemed good to us to 
 make known to you, but that you will also strive with all your 
 power that, the controversy being not only calm but totally 
 ended, as is so greatly to be desired, the minds which have been 
 excited by it may peacefully be united in mutual good-will. 
 
 Meanwhile, as a pledge of our affection, we most lovingly in 
 the Lord bestow upon you and upon our said venerable brethren 
 and upon the clergy and faithful people intrusted to your care 
 the apostolic benediction. 
 
 Given at Rome, from St. Peter's, on the 31st day of May, in 
 the year 1893, the sixteenth year of our pontificate. 
 
 Leo XIII., Pope.
 
 The Sacred CoxGKEGmox of 
 THE Propaganda Fide. 
 
 Propaganda (Lat. de Propaganda Fide^ regarding tlie propa- 
 gation of the faith) is the name given to a commission of Cardi- 
 nals, appointed for tlie direction of the missions of the Catholic 
 Church, and also to a college in Rome, the object of which is to 
 prepare missionaries for heathen and non-Catholic countries. 
 The institution was originated by PojDe Gregory XIII. (1572-84) ; 
 but it was Gregory XV. (1621-23) who, by a bull of June 22, 
 1622, founded the Congregation of the Propaganda, and provided 
 means for its continuance. The cardinal vicar and the cardinal 
 secretary of state were amongst its first members. Additional 
 privileges were granted it by other bulls ; and all the pontifical 
 colleges founded up to that date, as well as those which should 
 afterw^ard be founded for the propagation of the faith, were de- 
 clared subject to the Propaganda. 
 
 The cardinal prefect is the head of the Congregation, and as 
 such governs the Catholic missions of the world ; the secretary is 
 assisted by five subalterns (jninutanti)^ who act as heads of de- 
 partments, and these again are assisted by inferior employees 
 (sGrittori). The deliberations of this body, embracing a great 
 variety of important questions, when formulated by decrees and 
 signed by the cardinal prefect and the secretary, were 
 declared by Urban VIII., in 1684, to have the force 
 of apostolic constitutions which should be inviolably ob- 
 served. The more important acts of the Congregation, 
 which are discussed in weekly meetings by the cardinal 
 prefect and the ofiicials, are submitted to the Pope for his su- 
 preme decision. The archives of the institution were transferred 
 in 1660 from the Vatican to the Palazzo Ferrattini in the Piazza 
 
 81
 
 92 THE SACRED C0:NGREGATI0N OF THE PROPAGANDA FIDE. 
 
 di Spafrna, Rome, which is the seat of the Congregation. They 
 form a valuable collection of historical, ethnographical, and geo- 
 graphical documents, embracing a period of two hundred and 
 fifty years, and serve as a record of past events and of precedents 
 to be followed in decisions on questions that may arise. The 
 funds of the institution were at first supplied by Gregory XV. 
 and V)y pi'ivate bequests. Cardinal Barberini, brother of Urban 
 VIIL, provided for eighteen places in perpetuity for students, 
 Mo-r. Vives for ten. Pope Innocent XIT. bequeathed to it 150,- 
 000 crowns in gold ; Clement XII. gave it 70,000 crowns. In 
 the second assembly of the Congregation it was proposed and 
 accepted as a rule, that prelates, on being raised to the dignity of 
 Cardinal, should pay for a ring offered them by the Pope a sum 
 which was at first fixed at 545 golden scydi, and which is now 
 600 Roman scudi. Large donations were made to the Propa- 
 ganda by Catholics in England, Scotland, Ireland, the United 
 States, Spain, and Italy. The cardinal prefect administers the 
 property of the institution in the name of the Congregation. To 
 provide for the affairs of the Church of the Oriental Rite, Pius 
 IX., in 1862, appointed a special Congregation with its own sec- 
 retary, consultors, and officials. 
 
 The primary purpose of the Propaganda being to secure 
 laborious and pious missionaries, colleges for their education and 
 training were established. Chief among these is the Propaganda 
 or Urban College in Rome, so named from Urban VIIL It is a 
 general missionary seminary for the whole world. Here students 
 are received from all foreign nations, and there are special foun- 
 dations for Georgian, Persian, Chaldseau, Syrian, Coptic, Brahman, 
 Abyssinian, Armenian, Greek, and Chinese students, as well as 
 for students from England, Ireland, America, and Australia, al- 
 though these last have special colleges in Rome. After the age 
 of fourteen each student takes an oath to. serve the missions dur- 
 ing his whole life in the ecclesiastical province or vicariate as- 
 signed to him by the Congregation, to which he must annually 
 send an account of himself and his work. He is maintained and 
 clothed free of expense. His studies embrace the full course of 
 Greek, Latin, and Italian letters, some of the chief Oriental lan- 
 guages, as Hebrew, Syriac, Arabic, Armenian, and, when neces-
 
 THE SACRED CONGREGATION^ OF THE PROPAGANDA FIDK. 93 
 
 saiy, Cliinese. There are also schools for the teaching of rational 
 and natural philosophy, a complete course of theology, and the 
 institutions of canon law. Besides this principal seminary, the 
 Propaganda has colleges dependent on it both in Rome and in 
 other countries, under the direction of regular and secular 
 priests. From its beginning it had at its disposition national 
 colleges, — such as the English, founded by Gregory XIII. ; the 
 Jrish, by Cardinal Ludovisi in 1628; the Scotch, by Clement 
 yill. in 1600; the German and Hungarian; the American, of 
 the United States, opened by Pius IX. in 1859, and the Canadian, 
 since opened; the Greek, founded by Gregory XIIL; the Arme- 
 nian, established by Leo XIIL, and the Bohemian, opened N >- 
 vember 4, 1884. The jurisdiction of the Propaganda extends 
 over the English colleges of Lisbon and Valladolid, the Lush col- 
 lege of Paris and the American of Louvain. Besides these 
 many other colleges serve for the education of missionaries for 
 the Propaganda, as the College of SS. Peter and Paul in Kome, 
 founded by Pius IX. ; in Milan the seminary of St. Colocero, for 
 all foreign missions; and at Genoa the College Brignole Sale, fur 
 Italian emigrants to America. The institutions at Verona for 
 Central Africa are the support of the missions in Soudan. Chief 
 of all the seminaries is that of Paris, which for two centuries has 
 supplied missionaries for India and for China. To these is com- 
 mitted the vast College of the Island of Pulo Penang, where 
 young men from China and neighboring countries are trained to 
 the priesthood. In Paris many missionaries are taken from the 
 French seminary directed l)y the fathers of the Congregation of 
 the Holy Ghost, who go to French colonies. At Lyons is the 
 collejxe for African missions. In Beli2rium there are the collesces 
 of Foreign Missions, of the Immaculate Conception, and of St. 
 Francis Xavier for Chinese missions. In Holland there was 
 recently established the college of Stiel, whose students go to 
 China. In All Hallows College, Ireland, the students are edu- 
 cated for the missions in Australia, Canada, and the Ca})e of 
 Good Hope. In England a seminary has grown up within a 
 few years at Mill Hill, wliicli has already supplied priests to the 
 missions of Borneo and Madras. 
 
 The Propaganda, in the establishment of vicariates or 1:1 w
 
 94 THE SACRED CONGREGATIOiY OF THE PROPAGANDA FIDE. 
 
 episcopal sees, has always encouraged tlie formation, as soon as 
 circumstances would permit, of seminaries for the education of a 
 native clergy, and frequently these have flourished, as the com- 
 munities of the ' Houses of God " (case di Dio) in Tonking, the 
 seminaries of Sze-chueu, of Peking, and of Nanking. The first 
 step taken in a new mission is the erection of a chapel, followed 
 by the opening of a school and an orphanage. As numbers in- 
 crease, and more priests come to the new mission, they are united 
 under a suj^erior invested with special powers by the Propa- 
 ganda — in fact, a prefect-apostolic. As churches increase and 
 the faith spreads, a vicar-apostolic, who is a bishop in partihuSy 
 is appointed, and, if the progress made requires it, the mission is 
 erected into an episcopal diocese. Such has been the method of 
 proceeding in the American and Canadian missions ; such, in 
 part, is what has happened in India, China, and Africa. Through 
 these, whether prefects or vicars-apostolic or bishops, the orders 
 of the Propaganda, which are those of the head of the Church, 
 are trausmitted to the faithful, and they are the ordinary centres 
 of its correspondence, although it does not disdain the reports 
 furnished by the humblest members of the Christian flock. The 
 prelates furnish exact reports to the Propaganda of the progress 
 and circumstances of the faith in their various missions. 
 
 The material means for the diffusion of the faith are supplied 
 in the first place by special grants from the revenues of the 
 Propaganda and from various associations in Europe. The 
 greatest part is furnished by the Society for the Propagation of 
 the Faith in Paris and Lyons. This society is independent of the 
 Propaganda, relying wholly on the energy of the two central 
 councils of Paris and Lyons and on the charity of the faithful, 
 though it attends to the suggestions of the Propaganda, which 
 indicates to it the needs of new missions. Contributions are also 
 furnished by other associations, as that of the Holy Infancy, or 
 that for the education of Oriental nations. Similar societies, oc- 
 cupied with the support of special missions, exist in Bavaria, 
 Germany, and Austria. 
 
 The Propaganda likewise takes care that, as soon as a mission 
 is established, pious foundations are constituted by native Chris- 
 ticuis, and become the local property of the Church, and so supply it
 
 THE SACRED CONGEEGATIO:!^ OF THE PROPAGATTOA FIDE. 95 
 
 with a stable and enduring vitality. Subscriptions from Europe 
 are given only to the poorer missions, which, however, are very 
 numerous. One of the most powerful aids adopted by the 
 Propaganda in the diffusion of the faith is the printing-press. 
 The missionaries are required to study the languages of the 
 countries to which they are sent, and exhorted to publish books 
 in those languages. Printing-presses are introduced into new 
 missions. In China, what may be described as wooden stereo- 
 types are employed for the printing of Catholic works in the 
 Chinese lans-uao^e. Early in its career the Cons-reg-ation of the 
 Propaganda established at its seat in Rome the celebrated poly- 
 glot printing-press, and gave it a character of universality. There 
 people of all nations — the Copt, the Armenian, the Arab, the 
 Hebrew, the Chinese, the Japanese, and the native of Malabar — 
 may find books in their native tongue and in their special type. 
 
 China and India are among the most extensive fields in which 
 the missionaries have labored. Previous to the founding of the 
 Propaganda, the Jesuits had established several missions in 
 India. The introduction of vicars- apostolic consolidated the 
 basis of Christianity, and now twenty-three vicariates and a dele- 
 gate-apostolic direct the spiritual affairs of that great country. 
 In Africa, Catholic missionaries were the first travelers, two cen- 
 turies prior to Livingstone and Stanley. The earliest mission was 
 that of Tunis (1624). The missions of the Cape of Good Hope 
 were entrusted to the clergy of Mauritius ; the Reformat! and the 
 Observants went to Egypt, the Carmelites to Mozambique and 
 Madagascar, the Capuchins and Jesuits to Ethiopia and Abyssinia. 
 
 The spiritual affairs of Africa are directed by one metropolitan 
 and thirty-six bisliops, vicars, and prefects-apostolic. The pro- 
 gress of Catholicism in Australia is evident from the fact that 
 two metropolitans, those of Melbourne and Sydney, with twelve 
 suffragans, direct its sj^iritual affairs. While the missionary field 
 of the Propaganda embraces Asia, Africa, Oceanica, and both 
 Americas, as well as England, Ireland, Scotland, Holland, Ger- 
 many, Norway and Sweden, Iceland, Greenland, Switzerland, 
 Albania, Macedonia, Greece, Turkey, etc., perhaps the most splen- 
 did results of its work are to be met with in the United States 
 and Canada.
 
 96 THE SACRED CONaREGATIOIS^ OF THE PROPAGANDA FIDE. 
 
 The Italian Government, in virtue of tlie laws relating to eccle- 
 siastical property of 1866, 1867, and 19tli June, 1873, sold the 
 Villa Montralto, Frascati, belonging to the Propaganda, and 
 placed the j^rice in the Italian funds, paying interest to the Con- 
 gregation. Other property of the Congregation having been sold, 
 a law-suit was entered upon and decided in the Court of Cassa- 
 tion at Rome, May 31, 1881, in favor of the Propaganda. Appeal 
 was made to the tribunal of Ancona, where, 14th December, 
 1881, decision was given against the Propaganda. Appeal being 
 again made, the Court of Cassation of Rome gave final judgment, 
 9th February, 1884, against the Propaganda. This sentence em- 
 powers the Italian Government to sell the landed or immovable 
 property of the Propaganda, place the proceeds in the Italian 
 funds, and 2^ay the interest to the Congregation. Protests 
 against this act have been issued by Pope Leo XIII., his Secre- 
 tary of State, by nearly all the Catholic bishops, and by innu- 
 merable thousands of lay Catholics, and many Protestants.
 
 Sunol's Statue of Christopher Columbus. 
 Designed for Central Park, New York.
 
 Pope Leo XIII. on Christopher 
 
 Columbus. 
 
 HIS LETTER ON THE WORK OF THE GREAT 
 
 DISCOVERER. 
 
 To the Archhishojps and BisJurps of Spain and Italy and of the two Amer- 
 icas^ Leo XIII. ^ Pope : 
 
 Venerable Brothers, Greeting and Apostolic Benediction. 
 
 From the end of the fifteenth century, when a man from Ligu- 
 ria first landed, under the auspices of God, on the trans-Atlantic 
 shores, humanity has been strongly inclined to celebrate with 
 gratitude the recollection of this event. It would certainly not 
 be an easy matter to find a more worthy cause to touch their 
 hearts and to inflame their zeal. The event in effect is such in 
 itself that no other epoch has seen a grander and more beautiful 
 one accomplished by man ; as to who accomplished it there are 
 few who can be compared to him in greatness of soul and of 
 genius. By his work a new world flashed forth from the unex- 
 plored ocean, thousands upon thousands of mortals were returned 
 to the common society of the human race, led from their barbar- 
 ous life to peacefulness and civilization, and, what is of much 
 more importance, recalled from perdition to eternal life by the 
 bestowal of the gifts which Jesus Christ brought to the world. 
 
 ADVANTAGES TO CIVILIZATION THAT FLOWED FROM CHRISTOPHER 
 COLUMBUs' DISCOVERY. 
 
 Europe, astonished alike by the novelty and the prodigiousness 
 of this unexpected event, understood little by little in due course 
 of time what she owed to C-olumbus, when, by sending colonies to
 
 98 Pt)Pi-: J.EO XIII. ON CHRISTOPHER COLUMBUS. 
 
 America, by frequent communications, by exchange of services, 
 by the resources confided to the sea and received in return, there 
 was discovered an accession of the most favorable means jDOSsible 
 to the, knowledge of nature, to the reciprocal abundance of 
 riches, with the result that the prestige of Europe increased 
 enormously. 
 
 Therefore it would not be fitting, amid these numerous testi- 
 monials of honor and in these concerts of felicitations, that ^e 
 Church should maintain complete silence, since, in accordance 
 with her character and her institution, she willingly aj)proves 
 and endeavors to favor all that aj^pears, wherever it is, to be wor- 
 thy of honor and praise. Undoubtedly she reserves particular 
 and supreme honors to the virtues pre-eminent in regard to mo- 
 rality, inasmuch as they unite to the eternal salvation of souls ; 
 nevertheless she does not despise the rest, neither does she ab- 
 stain from esteeming them as they deserve ; it is even her habit 
 to favor them with all her power, and to always have in honor 
 those who have well merited of human society and who have 
 passed to posterity. 
 
 THK CATHOLIC FAITH IJ^SPIRED THE ENTERPRISE. 
 
 Certainly God is admirable in His saints ; but the vestiges of 
 Ilis divine virtue appear as imprinted in those in whom shines a 
 superior force of soul and mind, for this elevation of heart and 
 this spark of genius could only come from God, their author and 
 protector. 
 
 It is in addition an entirely special reason for which we believe 
 we should commemorate in a grateful spirit this immortal event. 
 It is that Columbus is one of us. When one considers with what 
 motive above all he undertook the 2:)lan of exploring the dark 
 sea, and with what object he endeavored to realize this plan, one 
 cannot doubt that the Catholic faith superlatively inspired the 
 enterprise and its execution, so that by this title also humanity 
 is not a little indebted to the Church. 
 
 THK EMINENTLY DISTENCTIVE POINT IN COLUMBUS' CHARACTER. 
 
 There are, without doubt, many men of hardihood and full of 
 experience who, l.pforf Christopher Columous and a^'ti-r him, ex-
 
 POPE LEO XIII. OX CHRISTOPHER COLUMBUS. 99 
 
 plored with persevering efforts unknown lands across seas still 
 more unknown. Their memory is celebrated and will be so by 
 the renown and the recollection of their good deeds, seeing that 
 they have extended the frontiers of science and of civilization, 
 and that not at the price of slight efforts but with a very exalted 
 ardor of spii'it, and often through extreme perils. It is not the 
 less true that there is a very great difference between them and 
 him of whom we speak. The eminently distinctive point in Co- 
 lumbus is, that, in crossing the immense expanses of the ocean, 
 he followed an object more grand and more ele^iated than the 
 others. This does not doubtless say that he was not in any way 
 influenced by the very praiseworthy desire to be master of sci- 
 ence, to well deserve the approval of society, or that he despised 
 the glory whose stimulant is ordinarily more sensitive to elevated 
 minds, or that he was not at all looking to his personal interests. 
 But above all these human reasons, that of religion was upper- 
 most by a great deal in him, and it was this without any doubt 
 which sustained his spirit and his will, and which frequently, in 
 the midst of extreme difficulties, tilled him with consolation. He 
 learned in reality that his plan, his resolution profoundly carved 
 in his heart, was to open access to the Gospel in new lands and 
 in new seas. 
 
 THE STUDY OF ^STATURE UNITED TO THE STUDY OF RELIGIOl^f LIFTED 
 HIS MIND TO GRAND CONCEPTIONS. 
 
 This may seem hardly probable to those who, concentrating all 
 their care, all their thoughts in the present nature of things, as it 
 is perceived by the senses, refuse to look upon greater benefits. 
 But, on the other hand, it is the characteristic of eminent minds 
 to prefer to elevate themselves higher, for they are better dis- 
 posed than all others to seize the impulses and the inspirations of 
 the divine faith. 
 
 Certainly Columbus had united the study of nature to the 
 study of religion, and he had conformed his mind to the precepts 
 intimately drawn from the Catholic faith. It is thus that, hav- 
 ing learned by astronomy and ancient documents that beyond 
 the limits of the known world there were, in addition, toward the 
 West, large tracts of territory unexj^lored up to that time by
 
 100 POPE LEO Xiri. ON CHRISTOPHEE COLUMBUS. 
 
 anybody, he considered in his mind the immense multitude of 
 those who were plunged in lamentable darkness, subject to in- 
 sensate rites and to the superstitions of senseless divinities. 
 
 COLUMBUS AS A MISSIOISTARY. 
 
 He considered that they miserably led a savage life with fero- 
 cious customs, that more miserably still they were wanting in all 
 notion of the most important things, and that they were plunged 
 in ignorance of the only true God. Thus, in considering this in 
 himself, he aimed first of all to propagate the name of Christian 
 and the benefits of Christian charity in the West. As a fact, as 
 soon as he presented himself to the sovereigns of Spain, Ferdinand 
 and Isabella, he explained the cause for which they were not to 
 fear taking a warm interest in the enterprise, as their glory would 
 increase to the power of becoming immortal if they decided to 
 cany the name and the doctrine of Jesus Christ into such distant 
 regions. And when not long afterward his prayers were granted 
 lie called to witness that he wished to obtain from God that 
 these sovereigns, sustained by His help and His mercy, should 
 persevere in causing the Gospel to penetrate upon new shores 
 and in nesv lands. He conceived in the same manner the plan 
 of asking Alexander VI. for apostolic men, by a letter in which 
 these words are found : " I hope that it will some day be given 
 to me, with the help of God, to propagate afar the very holy 
 name of Jesus Christ and His Gospel." 
 
 "immortal actions of grace." 
 
 Also can one imagine him filled wdth joy when he wrote to 
 Raphael Sanchez, the first who from the Indies had returned to 
 Lisbon, that " immortal actions of grace must be rendered to 
 God, in that He had deigned to cause to prosper the enterprise 
 so well; and that Jesus Christ could rejoice and triumph upon 
 earth and in heaven for the coming salvation of innumerable 
 people who previously had been going to their ruin." That if 
 Columbus also asks of Ferdinand and Isabella to permit only 
 Catholic Christians to go to the New World, there to accelerate 
 trade with the natives, he supports this motive by the fact that 
 " l)y Ills enterprise and efforts he has not sought for anything
 
 POPE LEO XIII. OjS" CHRISTOPHER COLUMBUS. 101 
 
 else than the glory and the development of the Christia]i 
 religion." 
 
 This was what w^as perfectly known to Isabella, who, better 
 than any other person, had penetrated the mind of such a great 
 man ; much more, it appears that the same plan was fully adopted 
 by this very pious woman of great heart and manly mind. She 
 V»ore witness in effect of Columbus that in courageously giving 
 himself up to the vast ocean he " realized for the divine glory a 
 most signal enterprise." And to Columbus himself, w^hen he 
 had happily returned, she wrote that she " esteemed as having 
 highly employed the resources which she had consecrated and 
 which she would still consecrate to the expeditions in the Indies, 
 in view of the fact that the propagation of Catholicism would 
 result from them." 
 
 THE SOURCE OF STREISTGTH. 
 
 Also, if he had not inspired himself from a cause superior to 
 human interests, where, then, would he have drawn tbe constancy 
 and the strength of soul to support what he was obliged to the 
 end to endure and to sr.bmit to — that is to say, the unpropitious 
 advice of the learned people, the repulses of princes, the tempests 
 of the furious ocean, the continual watches during which he more 
 than once risked losing his sight? To that adding the combats 
 sustained against the barbarians, the infidelities of his friends, of 
 his companions, the villainous conspirators, the perfidiousness of 
 the envious, the calumnies of the traducers, the chains w-ith 
 which, after all, though innocent, he was loaded. 
 
 IX THE ORDER OP PROVIDENCE COLUMBUS ' DISCOVERY OF THE 
 NEW WORLD WAS DESIGNED TO COMPENSATE THE CHURCH FOR 
 HER LOSS IN THE OLD. 
 
 It was inevitable that a man overwhelmed with a burden of 
 trials so great and so intense would have succumbed had he not 
 sustained himself by the consciousness of fulfilling a very noble 
 enterprise, which he conjectured would be glorious for the Chris- 
 tian name and salutary for an infinite multitude. 
 
 And the enterprise so carried out is admirably illustrated by 
 the events of that time. In effect, Columbus discovered America
 
 1U2 POPE LEO XIII. ON ClIKISTOPHEIl COLUMBUS. 
 
 at about the period when a great tempest was goiiig to unchain 
 itself ao-aiust the Church. Inasmuch as that it is permitted by 
 the course of events to appreciate the ways of Divine Providence, 
 it really seems that the man for whom Liguria honors herself was 
 destined by a special plan of God to compensate Catholicism 
 for the injury which' it was going to suffer in Europe. 
 
 TO CHRISTIANIZE THE INDIAN. 
 
 To call the Indian race to Christianity, this was without doubt 
 the mission and the work of the Church. This mission she con- 
 tinued to fulfill with an uninterrupted course of charity, and she 
 still continues it, having advanced herself recently so far as the 
 extremities of Patagonia. As to Columbus, certain as he was of 
 tracino- out and of preparing the way for the Gospel, and fully 
 absorbed in this thought, he caused all his actions to converge to 
 it, not undertaking anything of any kind but under the shield 
 of religion and with the escort of piety. We recall in this, in 
 reality, things which are well known but which are none the less 
 remarkable, in order to show forth the mind and the heart of 
 this great man. 
 
 Thus, when compelled by the Portuguese, by the Genoese, to 
 leave without having obtained any result, he went to Spain. He 
 matured the grand plan of the projected discovery in the midst 
 of the walls of a convent with the knowledge of, and with the 
 advice of, a monk of the Order of St. Francis d'Assisi. 
 
 After seven years had revolved, when at last he goes to dare 
 the ocean, he takes care that the expedition shall comply with 
 the acts of spiritual expiation ; he prays to the Queen of Heaven 
 to assist the enterprise and to direct its course, and before giving 
 the order to make sail he invokes the august divine trinity. 
 
 COLUMBUS TAKES POSSESSION OF THE NEW WORLD IN THE NAME 
 
 or JESUS CHRIST. 
 
 Then, once fairly at sea, while the waters agitate themselves, 
 while the crew murmurs, he maintains, under God's care, a calm 
 constancy of mind. Ilis plan manifests itself in the very names 
 which he imposes on the new islands, and each time that he is
 
 POPE LEO XIII. ON CHEISTOPHEE COLUMBUS. 103 
 
 called upon to land upon one of them lie worships the Almighty 
 God, and only takes possession of it in the name of Jesus Christ. 
 
 As whatever coast he approaches, he has nothing more as his 
 first idea than the planting on the shore of the sacred sign of 
 the cross ; and the divine name of the Redeemer, which he had 
 sung so frequently on the open sea, to the sound of the murmur- 
 ing waves, he is the first to make it reverberate in the new 
 islands. In the same way, when he institutes the Sj^anish 
 colony, he causes it to be commenced by the construction of a 
 temple, where he first provides that the popular fetes shall be 
 celebrated by august ceremonies. 
 
 Here, then, is what Columbus aimed at and what he accom- 
 plished when he went in search, over so great expanse of sea and 
 of land, of regions up to that time unexplored and uncultivated, 
 but whose civilization, renown, and riches were to rapidly attain 
 that immense development which we see to-day. 
 
 THE EESTJLT. 
 
 In all this the magnitude of the event, the efficacy and the 
 variety of the benefits which have resulted from it, tend assuredly 
 to celebrate him who was the author of it by a grateful remem- 
 brance and by all sorts of testimonials of honor ; but, in the first 
 place, we must recognize and venerate particularly the divine 
 project to which the discoverer of the New World was subservi- 
 ent and to which he knowingly obeyed. 
 
 In order to celebrate worthily and in a manner suitable to the 
 truth of the facts the solemn anniversary of Columbus, the 
 sacredness of religion must be united to the splendor of the civil 
 pomp. This is why, as previously, at the first announcement of 
 the event public actions of grace were rendered to the providence 
 of the immortal God, upon the example which the Supreme 
 Pontiff gave, the same also now, in celebrating the recollection 
 of the auspicious event. We esteem that we must do as much. 
 
 We decree to this effect that the day of October 12, or the 
 following Sunday, if the respective diocesan bishops judge it to 
 be opportune, after the office of the day, the Solemn Mass of the 
 Very Holy Trinity shall be celebrated in the Cathedral and 
 collegial churches of Spain, Italy, and the two Americas.
 
 104 POPE LEO XIII. ON CHRISTOPHER COLUMBUS. 
 
 ALL SHOULD CONCUR. 
 
 In addition to these countries, we Lope that upon the initiative 
 of the Bishops as much may be done in the others, for it is fitting 
 that all should concur in celebrating with piety and gratitude 
 an event which has been profitable to all. 
 
 In the meanwhile, as a pledge of the celestial favors and in 
 testimony of our fraternal good will, we affectionately accord in 
 the Lord the apostolic benediction to you, venerable brothers, to 
 your clergy and to your people. 
 
 Given at Rome, near St. Peter's, July 16, of the year 1892, the 
 fifteenth of our pontificate. 
 
 Leo XIIL, Pope.
 
 The Catholic University of 
 America. 
 
 The corner-stone of the new Catholic University of America 
 was laid at Washington, D. C, May 24, 1888. The President of 
 the United States, several members of his Cabinet, and a large 
 number of distinguished prelates, priests, scholastics, and semi- 
 narians were present. After the conclusion of the ceremonies, 
 Right Rev. Bishop Spalding, of Peoria, delivered an address. 
 Bishop Keane, Rector of the University, presented to Miss Mary 
 Gwendolen Caldwell, of Louisville, Ky., a gold medal sent by 
 Leo XIII. in recognition of her munificent gift to the new Uni- 
 versity. It was struck by order of His Holiness at the beginning 
 of and in commemoration of the eighth year of his pontificate. 
 One side contains the profile of the Pope. On the other is a rep- 
 resentation of the genius of history lifted aloft by angels, with 
 an inscription commemorating the opening of the archives of the 
 Vatican to the historical researches of the scholars of the world. 
 The medal is inclosed in a red velvet case embossed with the 
 Papal arms. 
 
 The following cablegram (in Latin) was received from the 
 Holy Father: 
 
 '' The Pontiff offers his hearty congratulations for the work 
 that has just been begun, and gives his apostolic blessing to all 
 the bishops." 
 
 Almost immediately following came a cablegram from Rome 
 asking for full details of the ceremonies, to which an answer was 
 immediately cabled by Rt. Rev. Bishop Keane. 
 
 The site of the university is the old Middleton property, and 
 it is about a mile and a half from the city. It has an extensive 
 
 105
 
 106 THE CATHOLIC UNIVERSITY OF AMERICA. 
 
 acreage, and tbe land is Ligb, dry, and rolling. The grounds face 
 tlie North Capitol Street gate and front on one side of the Sol- 
 diers' Home estate. From the new building a view is had of the 
 city of Washington, with the Capitol, the Washington Monu- 
 iment, and a stretch of the Potomac as the most prominent 
 features. 
 
 The project of establishing an American Catholic university is 
 not of recent date. Twenty-one years ago the Second Plenary 
 Council of Baltimore, treating of the all-important subject of 
 Christian education, devoted an entire chapter to the question 
 of the founding of a Catholic university. Finally, the Third Plenary 
 Council, held in 1884, deeming that the time had come, appointed a 
 committee to take practical measures looking towards that end. 
 The project was advanced by the munificent offer of $300,000 by 
 Miss Mary Gwendolen Caldwell, of Louisville, Ky., as a starting 
 fund. Bishop Spalding, of Peoria, 111., an old friend of the 
 Caldwell family, was chosen to present the offer to the Council, 
 and as no conditions were coupled with the gift, it was accepted, 
 so far as the Bishops were concerned. Miss Caldwell's sister 
 gave an additional $50,000. 
 
 After the acceptance of Miss Caldwell's offer the Bishops of the 
 Council found that the decisive, vivifying word of the Pope was 
 alone needed to give the project shape and life, and this they ob- 
 tained without delay. Not only was the brief readily granted, 
 but His Holiness took a personal interest in the work, which 
 showed that from the outset his heart was set on its realization. 
 He also expressed his desire that the university should be and 
 should remain thoroughly American. " I wish," he said, " that 
 it should be founded by American means, and that it should be 
 conducted by American brains ; and if at first you have to call 
 ^in the help of foreign talent in your faculties, it must be with the 
 Iview of developing home intellect, of training professors who will 
 gradually form indigenous faculties worthy of the name the uni- 
 versity bears." 
 
 And in his brief approving of the university he says : " We, 
 therefore, moved by a desire for your good, and consulting the 
 best interests of the Republic, most willingly indorse your inten- 
 tion of founding a university. But that this university may be
 
 THE CATHOLIC UNIVERSITY OF AMERICA. 107 
 
 happily completed, and that day by day it may grow, it is neces- 
 sary that it should be under the authority and protection of all 
 the prelates of the United States, and that the administration be 
 held by the prelates, whose duties it will be to mark out the line 
 of studies, to enact the proper laws, to choose the professors, and 
 to put in order whatsoever may pertain to the best government 
 of this university. But when these things are completed it is 
 proper that they be handed over to the examination of the Apos- 
 tolic See, in order that they may receive its approbation." And 
 a short time afterwards, in an audience given to the representa- 
 tives of all the colleges of Rome, addressing his remarks to the 
 Rector of the American College, Pope Leo earnestly said : 
 " About the university at Washington, it is my desire that all the 
 bishops should work together with unity and with energy. I 
 have confided the care of the university to them, and it would 
 greatly grieve me did I suppose that there could possibly be 
 among them any want of agreement and of earnestness in regard 
 to it. Let them at once push this work to completion, and they 
 will win for the university the support of public opinion in the 
 United States. The honor of the American episcopate demands 
 it — yes, the honor of the Church in the United States and the 
 dignity of the Holy See, which has so solemnly given this univer- 
 sity its approval." 
 
 From these earnest words it is evident that Leo XIIL manifests 
 more than an ordinary interest in the American Catholic Univer- 
 sity. He also warmly endorsed the action of the great majority 
 of the bishops in deciding that the university should be located 
 at Washin2:ton, beino; convinced that from no other centre could 
 it exercise its beneficent action as from the National Capital. 
 This was why the bishops chose Washington in preference to any 
 other city, in addition to the fact that the students in that city 
 would have the advantage of consulting and visiting the Con- 
 gressional Library, the museums, art galleries, and other places of 
 instruction. 
 
 The incorporators of the University were Cardinal Gibbons, of 
 Baltimore ; Archbishop Ryan, of Philadelphia ; Archbishop 
 Williams, of Boston ; Archbishop Corrigan, of New York ; Arch- 
 bishop Ireland, of St. Paul; Rev. Placidus Chappelle, of Wash-
 
 108 THE CATHOLIC UNIVERSITY OF AMERICA. 
 
 ino-ton, now coadjutor-bishop of Santa Fe; Bishop Spalding, of 
 Peoria ; Bishop Keane, Bector of the University ; Bishop Marty, 
 of Sioux Falls, S. D. ; Mgr. John Farley, of New York ; Dr. 
 John S. Foley, of Baltimore ; Bishop Borgess, of Detroit ; Eu- 
 gene Kelly, of New York; Bernard F. F. Farden, of Philadel- 
 phia ; Thomas E. Waggemau, of Washington ; and Michael Jen- 
 ninsrs and Thomas S. Lee, of Baltimore. 
 
 The University will not in any wise interfere with the other 
 Catholic colleges or institutions of learning. It will belong to a 
 higher sphere, and will begin where they leave off. On any 
 lower level there would be no reason for its existence. It 
 started with the faculty of divinity, and will develop by degrees, 
 and will add on the other faculties as circumstances and popular 
 appreciation make it possible. 
 
 The branches outside of divinity that will be taught in the 
 new University will embrace philosophy, law, medicine, natural 
 science, mathematics, belles-lettres, history, and ancient and mod- 
 ern languages. 
 
 It was recognized that philosophical studies must constitute 
 the essential characteristic of the University work; but, in order 
 to meet the practical demand of the American people, it was de- 
 cided that especial care should be shown in the organization of 
 the school of science, and this particularly in regard to its prac- 
 tical reference to engineering in its various departments. It was 
 concluded that by October, 1894, the school of science would be 
 80 organized as not only to form specialists in mathematics, phys- 
 ics, chemistry, and natural sciences, but also to turn out men 
 thoroughly equipped in civil, electrical, and mining engineering. 
 
 The committee on organization was constituted i standing 
 committee with whom the Rector is to confer in regard to the 
 selection of professors, the final approval being always given by 
 His Eminence Cardinal Gibbons as chairman of the board of 
 directors. 
 
 The institution will not be closely modelled after any other 
 university, but will aim to combine and incorporate the best 
 features of all. It will take the highest standards and the best 
 systems that experience has devised and adapt them to American 
 needs.
 
 THE CATHOLIC UiaVERSITY OF AMERICA. 109 
 
 The University will be open to all who are able or anxious to 
 profit by it. Students who have graduated from colleges can 
 there listen to the most eminent lecturers that can be secured, 
 who will treat not of the elements of learning, but of the philos- 
 ophy of the various sciences. The professorial chairs will also be 
 ^opeu to all, laymen and clerics — no other condition being imposed 
 than the test of merit. 
 
 The Right Rev. John J. Keane, of Richmond, is the Rector of 
 the University, having resigned his see to devote all his time to 
 his new office. 
 
 All the professors required for the beginning have been already 
 secured. 
 
 The divinity building was to be completed by the fall of 1889. 
 It will cost $175,000, but it will require a million dollars to 
 wholly establish and equip this department. The total cost of 
 the University is estimated at $8,000,000, and it is thought it 
 will not be completed in less than twenty years. Not a dollar of 
 debt will be contracted. Neither is the University to be built 
 with the pennies of the poor. It is intended to make the rich 
 build it. They will especially profit by it, and the Bishops think 
 the poorer portion of the Catholic community have calls enough 
 upon them for other purposes. 
 
 When completed the edifice will consist of a centre building 
 55 by 57 feet and five stories in height, with wings on either side 
 105 by 45 feet each and four stories in height. The total front- 
 ago will be 265 feet, and, with the return wings at either end, 
 the total depth 160 feet. The interior of the divinity building, 
 when finished, is thus described : The public rooms will be lo- 
 cated on the first floor, and consist of an entrance hall 15 feet 
 wide, a corridor 14 feet wide the whole length of the building, 
 which will open into four parlors en suite in the centre building, 
 a lecture-room seating 300 j^ersons, three class-rooms, a prayer 
 liall, refectory kitchen, recreation-room, reading-room, and library. 
 The latter will be in the basement of the chapel. The latter will 
 consist of a nave 26 by 60 feet and semicircular sacristy IS by 
 26 feet. The ceiling will be ribbed and barrel-arched. Ten side 
 altars will be placed in alcoves on each side of the nave. The 
 library will contain shelving for 10,000 volumes, which can be
 
 110 I'HE CATHOLIC UNIVERSITY OF AMERICA. 
 
 doubled in capacity by adding cases in a gallery. The second, 
 third, and fourth floors will be devoted to the living accommoda- 
 tious for the professors and students, two rooms being allowed to 
 each — sittinsr-room and bedchamber. 
 
 The total accommodations will be : For the Kector and pro- 
 fessors, twelve double rooms ; students, sixty-four double rooms ; 
 and three rooms for guests. The grand staircase in the cen- 
 tre of the room mil ascend in double and return flights in a 
 hall twenty-nine feet square, and at the ends of the wings will be 
 a fireproof staircase of stone and brick. The building is designed 
 in the Romanesque style of architecture, and vnil bo built of red 
 brick, trimmed with brown sandstone, on a basement story of 
 granite. 
 
 We cannot more appropi'iately conclude this sketch of the new 
 Catholic University of America than by quoting the following 
 extracts from Bishop Spalding's admirable address on the occa- 
 sion of the laying of the corner-stone. 
 
 Of the Catholic Church in America he said: 
 
 " All observers remark its great development here — the rapid 
 increase in the number of its adherents, its growth in wealth and 
 influence, the firm yet gentle hand with which it brings hetero- 
 geneous populations under the control of a common faith and 
 discipline, and the ease with which it adapts itself to new condi- 
 tions and organizes itself in every part of the country. It is not 
 a little thing, in spite of unfriendly public opinion and of great 
 and numerous obstacles, in spite of the burden which high 
 achievements impose and of the lack of easy and supple move- 
 ment which gathering years imply, to enter new fields, to bend 
 one's self to unaccustomed work, and to struggle for the right to 
 live, in the midst of a generation heedless of the good and mind- 
 ful only of the evil which has been associated with one's life. 
 And this is what the Catholic Church in America has had to do 
 and has done with a success which recalls the memory of the 
 spread of Christianity through the Eoman empire. It counts its 
 members here by millions, while a hundred years ago it counted 
 them by thousands, and its priests, churches, schools, and institu- 
 tions of charity it reckons by the thousands, while then they could 
 be counted hardly by tens. And public opinion, which was then
 
 THE CATHOLIC ITNIVEBSITY OF AMERICA. m 
 
 hostile, is no longer so in the same degree. Prejudice has not, in- 
 deed, ceased to exist ; for, where there is question of religion, of 
 society, of politics, even the fairest minds will not see things as 
 they are, and the multitude, it may be supposed, will never be- 
 come impartial ; but the tendency of our life and of the age is 
 opposed to bigotry, and, as we lose faith in the justice and effi- 
 cacy of persecution, we perceive more clearly that true religion 
 can neither be defended nor propagated by violence and intoler- 
 ance, by appeals to sectarian bitterness and national hatred. And 
 by none is this more sincerely acknowledged or more deeply felt 
 than by the Catholics of the United States." 
 
 THE CHURCH IN THE FUTURE. 
 
 Of the Church in the future he said : 
 
 " But, like the old, the Church can look to the past ; like the 
 young, she can look to the future ; and if there are Catholics who 
 linger regretfully amid glories that have vanished, there are also 
 Catholics who, in the midst of their work, feel a confidence which 
 leaves no place for regret ; who well understand that the earthly 
 environment in which the Church lives is subject to change and 
 decay, and that new surroundings imply new tasks and impose 
 new duties.. The splendor of the mediaeval Church, its worldly 
 power, the pomp of its ceremonial, the glittering pageantry in 
 which its pontiffs and prelates vied with kings and emperors in 
 gorgeous display, are gone or going, and, were it given to man 
 to recall the past, the spirit whereby it lived would be still 
 wanting. 
 
 " But it is the mark of youthful and barbarous natures to have 
 eyes chiefly for the garb and circumstances of religion ; to see the 
 body only and not the soul. At all events the course of life is 
 onward, and enthusiasm for the past cannot become the source ot 
 great and far-reaching action. The present alone gives opportu- 
 nity, and the face of hope turns to the future, and the wise are 
 busy with what lies at hand, with immediate duty, and not with 
 schemes for bringing back the things that have passed away. 
 Leaving the dead with the dead, they work for life and for the 
 living:."
 
 The Catholic Summer School 
 
 The great and propitious movement along the lines of higher 
 Catholic education, known as the Catholic Summer School, was 
 formally inaugurated at New London, Conn., July 31, 1892, 
 under the most auspicious circumstances. The large attendance 
 of Catholic ladies and gentlemen, many of them distinguished in 
 literary and educational circles, gave assurance of success to the 
 institution from the outset. The Summer School is a popular 
 extension of the system of Catholic university education. 
 
 Its object is to increase the facilities for busy people as well as 
 for those of leisure to pursue lines of study in various depart- 
 ments of knowledge by providing opportunities of getting in- 
 struction from eminent specialists. It is not intended to have the 
 scope of the work limited to any class, but rather to establish an 
 intellectual centre where any one with serious purpose may come 
 and find new incentives to efforts for self -improvement. Here, in 
 the leisure of a summer vacation, without great expense, one may 
 listen to the best thought of the world, condensed and presented 
 by unselfish masters of study. The opportunity thus provided 
 of combining different classes of students for mutual improve- 
 ment will be most acceptable to professors and lecturers who 
 wish to have an apj^reciative audience to enjoy with them the 
 fruits of the latest research in history, literature, natural science, 
 and other branches of learnino;. All these branches of human 
 learning are to be considered in the light of Christian truth, ac- 
 cording to Cardinal Newman's declaration : " Truth is the object 
 of knowledge, of whatever kind ; and truth means facts and their 
 relations. Religious truth is not only a portion, but a condition 
 of knowledge. To blot it out is nothing short of unravelling the 
 web of university teaching. The Church fears no knowledge, 
 but she purifies all ; she represses no elements of nature, but cul- 
 tivates the whole." 
 
 On this line of principle and of thought the directors of the
 
 THE CATHOLIC SUMMER SCHOOL. 113 
 
 Summer School propose to its students, young and old, abundant 
 instruction in various departments of knowledge, on a broad basis 
 of information, by competent teachers and lecturers who are 
 " quite up to the times," being able to throw upon their subjects 
 the higher and still broader light of central principles, of spirit- 
 ual truth, and of coherent faith. Intellectual culture is to be 
 fostered in harmony with the true Christian faith by the most 
 enlightened representatives of the Catholic Church. 
 
 The idea and plan of a Catholic Summer School were first pro- 
 posed for consideration by Editor Warren E. Mosher, of the 
 Catholio Reading Circle Review^ Youngstown, Ohio. The propo- 
 sition attracted the attention of certain Catholics interested in the 
 question of education ; and at a meeting held in the Catholic 
 Club, New York city, a definite plan for the project was adopted, 
 and a provisional board of trustees elected. New London, Conn., 
 was selected as a suitable locality for the first session, or until a 
 permanent site would be chosen. 
 
 The course of study apj^ointed for the first year embraced ten 
 lectures on ethics, twelve on English literature, nine on general 
 history, five on science and revealed religion, and fifteen on mis- 
 cellaneous topics. Three lectures were delivered on each week 
 day, Saturdays being devoted to rest and recreation. Rev. P. A. 
 Halpin, S. J., Professor of Philosophy at the College of St. Fran- 
 cis Xavier, New York, delivered the series of lectures on ethics ; 
 while among those to whom other subjects were assigned were 
 such well-knoAvn authors and writers as George Parsons Lathrop, 
 Professor Maurice F. Egan, Richard Malcolm Johnson, Rev. 
 Thomas Hughes, S. J.; Brother Azarias, Dr. Marc F. Vallete, 
 Professor John P. Brophy, Miss Katherine E. Conway, Dr. Rich- 
 ard H. Clarke, Rev. Rene J. Holaind, S. J.; Revs. Walter Elliot 
 and Thomas McMillan of the Paulist Fathers ; and Rev\ George 
 M. Searle, of the Catholic University of America. 
 
 . A permanent site for the Catholic Summer School was finally 
 selected at Plattsburg, on the beautiful shores of Lake Cham- 
 plain. The site chosen is in every respect an admirable one. It 
 possesses convenience of access, natural advantages, healthful 
 situation, beauty of scenery, and adequate accommodation for 
 visitors. The promoters also took into consideration the fact
 
 114 THE CATHOLIC SUMMER SCHOOL. 
 
 that in the great State Library and State Museum at Albany a 
 wealth of literary resource is presented which should not be over- 
 looked. New York State also enjoys the privileges of the Chau- 
 tauqua ■ system, whose influence is not only national but inter- 
 national ; and the desirability of having a Catholic institution 
 like the Summer School brought within the scoj^e of these com- 
 bined educational benefits was a further recommendation. 
 
 The site selected consists of about four hundred and fifty acres 
 of land situated on the west side of Lake Champlain, nearly op- 
 posite Burlington, Vt , and about two and a half miles south of 
 Plattsburg, and known as " Cliff Haven." The land has a front- 
 age of half a mile on the lake, where there is a smooth, sandy 
 beach for part of the distance, and a rocky bluff the remainder. 
 The tract includes part of Bluff Point, on which is the large 
 Hotel Champlain, which will accommodate five hundred guests. 
 
 The Regents of the University of the State of New York 
 granted an absolute charter, February 9, 1S93, by virtue of which 
 the Catholic Summer School has a legal existence as a corporation 
 under the laws of the State of New York, and is classified within 
 the system of public instruction devoted to University Extension. 
 By this charter from the Board of Regents many advantages are 
 secured for students preparing for examinations, besides the legal 
 privileges that could be obtained in no other way. In the official 
 documents relating to the charter ample guarantees are given 
 that the object for which the Catholic Summer School was or- 
 ganized shall be steadily kept in view, and the good work con- 
 tinued according to the plans approved by its founders and 
 trustees. 
 
 For the second session, 1893, the Plattsburg Opera House, the 
 State Normal School Building, and the Plattsburg High School 
 Building were used, and furnished ample accommodation. The 
 courses included Educational Epochs, Philosophy of History, 
 Science and Religion, Ethical Problems, Evidences of Religion, 
 and Mental Philosophy. 
 
 With a view to sustain the interest of all who attended the 
 first session of the Summer School, an entirely new list of sub- 
 jects was selected by the Board of Studies for the session at 
 Plattsburg in 1893. Rev. J. A. Zahm, C. S. C, of Notre Dame
 
 THE CATHOLIC SUMMER SCHOOL. 115 
 
 University, Ind., was chosen to deliver five lectures on Science in 
 Relation to Religion ; and Rev. J. A. Doonan, S. J., of Boston 
 College, Mass., four lectures on Mental Philosophy. Other lec- 
 tures assigned were : Very Rev. A. F. Hewitt, D.D., of the Paul- 
 ist Fathers, New York — subject, Authenticity of the Gospels; 
 Thomas H. Cummings, of Boston, Mass. — subject, Columbus and 
 the Discovery of America ; Helena T. Groessman, of Amherst, 
 Mass. — subject. Indebtedness of America to Isabella the Catho- 
 lic ; Agnes L. Sadlier, of New York — subject, Women of the 
 American Revolution ; Donald Downie, of Montreal, Canada — 
 subject. New France and Old France; Brother Azarias, of De La 
 Salle Institute, New York, was assigned for five lectures on Edu- 
 cational Epochs; Richard Malcolm Johnston, of Baltimore, Md., 
 for five lectures on Studies among Famous Authors ; and each 
 of the following for one lecture each : Rev. A. P. Doyle, C. S. P., 
 Editor of the Catholic World^ New York — subject. Catholic Edu- 
 cational Institutions; Rev. Daniel J. O'Sullivan, of St. Albans, Vt. 
 — subject. Lake Champlain and its Discoverer; Rev. W. Living- 
 ston, of St. Joseph's Seminary, Troy, N. Y. — subject. Life and 
 Lyric Poetry of Longfellow ; George Parsons Lathrop, LL.D., of 
 New London, Conn.— subject. Genius and Society. For the third 
 week, Rev. P. A. Halpin, S. J., of St. Francis Xavier's College, 
 New York, was selected to deliver five lectures on Ethical Prob- 
 lems; Rev. Joseph McMahon, of New York, three lectures on 
 Science and Miracles at Lourdes ; Rev. T. J. Conaty, D.D., Editor 
 of the CathoUc School and Home Magazine, of Worcester, Mass., 
 two lectures on Celtic Literature and Irish Writers in English 
 Literature. Lectures were also arranged from Brother Potamian 
 (Dr. O'Reilly), of the College of the Christian Brothers, London, 
 England, on Electricity and Magnetic Phenomena ; and Rev. L. 
 F. Kearney, O. P., of Somerset, Ohio, on What we Owe to the 
 Summa of St. Thomas Aquinas. To provide more adequately 
 for the interests of women at the Summer School, a committee 
 was appointed to act in conjunction with the Board of Studies. 
 
 In addition to the course of lectures, it was also provided to 
 hold a series of conferences on Method and the application of the 
 principles of Method to the teaching of the various subjects in 
 the school curriculum. It will thus be seen that the scope of the
 
 116 THE CATHOLIC SUMMER SCHOOL. 
 
 Summer School is broad and deep, and that great benefit must 
 result from its establishment. 
 
 To the question ^vhether we are ready for such a school, it has 
 been truly said the interest shown in the movement from the first 
 day of its inception would prove our readiness were proof needed. 
 " From the hierarchy, from the religious communities, from the 
 clergy generally, from that large and powerful body, the Catho- 
 lic lay teachers, in public, private, and parochial schools, from 
 our writers, from ourpress, a chorus of commendation, of encour- 
 agement, has testified to the timeliness of the movement. The 
 incompleteness of our so-called popular education teachers soon 
 learn. The reading, the thoughtful man and woman, find them- 
 selves, early in life, embarrassed by the crowd of c[uestions that 
 press upon them — questions having to do with their calling, with 
 their rights and duties as members of society, as citizens, as 
 parents, as Catholics. Something is wanting, evidently ; and the 
 want is a more complete education. How, where is this to be 
 had ? Heretofore this question was not easily answered. Now 
 we have an answer for all questioners : At the Summer School. 
 During t^vo months out of twelve can one hope to make up all 
 that is requisite? Not all, decidedly; though two months of 
 leisurely study under Catholic masters, and two months of con- 
 stant association with earnest, intellectual, educated Catholics, 
 will be worth more than a year's schooling under less favorable 
 conditions, and more than several years of solitary, unguided 
 reading."* 
 
 The success of the enterprise is now fully established, and the 
 Catholic Summer School may be Justly regarded as the starting 
 point of one of the greatest educational institutions ever estab- 
 lished under the auspices of the Church in the United States. 
 
 * Catholic World, July, 1893.
 
 Leo XIII. AND THE WORLD'S FAIR. 
 
 By the Most Reverend John Ireland Archbishop of St. Paul. 
 
 To the Honorable Thomas B. Bryan will be due a large share 
 of the success attending the World's Fair. He was intrusted 
 with the difficult task of winning over to it the sympathies of 
 Europe. More obstacles lay in his pathway than Americans 
 may easily understand. His intelligence, tact, persuasive speech 
 triumphed over the apathy and indifference of some, over the 
 avowed opposition of others. When the time came for his home- 
 ward journey, gov^ernments, journalists, artists, business men, all 
 Europe, were enthusiastic in their adhesion to Chicago's great 
 enterprise. I frequently met Mr. Bryan in Rome, and I had oc- 
 casions to learn much of the work to which his mind and heart 
 were thoroughly devoted. 
 
 Among his other achievements, that of securing in favor of the 
 World's Fair the prestige of Pope Leo's influence is to be ac- 
 counted as of singular importance. The idea was altogether Mr. 
 Bryan's own. He told one day Monsignore O'Connell and my- 
 self his thought and his desire to have the opportunity to speak 
 of the Fair to Leo. We warmly approved his j^urpose, and within 
 a few days he was received in the Vatican with all the honors 
 usually accorded to diplomatic personages. Mr. Bryan sti'uck at 
 once a sympathetic chord in the Pope's soul when he spoke to 
 him of the United States, of the nation's Columbian celebrations, 
 of the World's Fair. If Mr. Bryan had imagined he would meet
 
 1^8 LEO ^IIL AND THE WORLDS FAIR. 
 
 the mere churchman, he was soon undeceived. He was in pres- 
 ence of the man of the world, interested in all manners of prog- 
 ress the statesman, understanding, as few do, the lives of nations 
 and tlieir mutual interlacings. The promise of active interest in 
 the Ftdr was given, and Mr. Bryan returned to his hotel prepared 
 to mark in his record-book with a white stone the day of his au- 
 dience with Leo. 
 
 The following day an audience was given by the Pope to two 
 Frencli gentlemen — Monsieur Judet, the editor of the JRetit Jour- 
 nal^ and Monsieur Henri Lorin. This audience will be historic, 
 for from it came the famous interview, startling all Europe, in 
 which Leo made public his proposed policy toward the Frencli 
 republic. This interview was the forerunner of the encyclicals 
 to the French people on the situation of Church and State in 
 France. During the audience Leo spoke to his French visitors 
 with deep feeling of the republic of the United States, and of the 
 impressions which the audience with Mr. Bryan had left upon 
 him. As an example of a country in which liberty is a fact no 
 less than a profession, which France, to her advantage, should 
 imitate, he held up to them the young republic of the West. His 
 words on America were at once telegraphed through all Europe, 
 and they made a sensation. 
 
 Leo XHL, in the vastness of power and influence, deriving 
 from his personal genius and his position as first chieftain of the 
 Catholic Church, interests the whole world, without as well as 
 within the body of believers in his spiritual prerogatives. His is 
 the highest and most far-reaching moral power of the universe. 
 The nations of Europe count with him as the most powerful of 
 sovereigns. His encyclical on " Labor " has moved to the depths 
 the social world. His encyclicals on France have saved the 
 French republic from all its dangers, the Panama crisis included, 
 and have more or less influenced the political thoughts of all 
 peoples. As a leader of men, as a thinker, as a history-making 
 statesman, Leo takes first rank in this wondrous period of time 
 through which humanity is now passing. The leaders of men 
 during the last quarter of the nineteenth century — men very dif- 
 ferent in cliaracter and purpose, but conspicuous above their fel- 
 lows V)y mind and power magnetic — are not numerous. I would
 
 LEO XIII. AND THE WORLD's FAIR. US 
 
 name Leo, Gladstone, Bismarck, Blaine, Manning. At the head 
 of the list I unhesitatingly put Leo. The greatest of countries, 
 the greatest of enterprises enhances in honor and fame when 
 Leo upholds its name and ambitions. 
 
 Some days after his audience Mr. Bryan received the pontificjil 
 letter, expressive of Leo's appreciation of the World's Fair, and 
 of his wishes for its most complete success. This letter was 
 published at once in the leading journals of the world : 
 
 " Greeting : While we see on all sides the preparations that 
 are eagerly being made for the celebration of the Columbian 
 quatri-centenary feasts, in memory of a man most illustrious and 
 deserving of Christianity and all cultured humanity, we hear with 
 great pleasure that the United States have, among other nations, 
 entered this competition of praise in such manner as befits both 
 the vastness and richness of the country and the memory of the 
 man so great as he to whom these honors are being shown. 
 Nothing, certainly, could be more splendid than what is told us 
 of the grand and magnificent Exposition which the nation will 
 hold at Chicago, bringing together every kind of produce and 
 work which fruitful nature bears and the artful industry of man 
 creates. The success of this effort will surely be another proof 
 of the great spirit and active energy of this people, who under- 
 take enormous and difficult tasks with such great and happy deal- 
 ing. We rejoice, moreover, in the nobility of the purpose, which 
 is equal in greatness to the undertaking itself. It is a testimony 
 of honor and gratitude to that immortal man of whom we have 
 spoken, who, desirous of finding a road by which the light and 
 truth and all the adornments of civil culture might be carried to 
 the most distant parts of the world, could neither be deterred by 
 dangers nor wearied by labors until having in a certain manner 
 renewed the bonds between two parts of the human race so long- 
 separated, he bestowed upon both such great benefits that he in 
 justice must be said to have few equals or a superior. While, 
 therefore, we bestow on the citizens of the great republic welJ- 
 merited praise, we express the fervent hope that their noble un- 
 dertaking may, other nations uniting with them and lending their 
 aid, have a most prosperous issue, that will prove of great use in 
 stimulating the ingenuity of man, in promoting the development 
 of nature, and in encouraging all the fine arts. 
 
 " Given at St. Peter's, Rome, in the year 1892, and the fifteenth 
 year of our pontificate. 
 
 " Leo pp. XIIL"
 
 120 I^EO XIII. AND THE WOELD'S FAIR. 
 
 The Pope's interest in the Fair was now fully awakened. At 
 a later date I had myself the honor to place before him the cour- 
 teous letter of Madam Bertha Honore Palmer, requesting that he 
 recommend to the active attention of Catholic women and of con- 
 ventual institutes the Woman's Department of the Faii\ The 
 Cardinal Secretary of State, M. Rampolla, replied in the Pope's 
 name to Madam Palmer, who has taken pains to have the letter 
 widely distributed through the several Catholic countries of Eu- 
 rope and South America : 
 
 ''Alost Distinguished Madam: The high pontiff, Leo XIII., 
 was very much pleased with the respectful letter addressed to him 
 by you April 5, in the name of the Board of Lady Managers, 
 to whom the Congress of the United States has intrusted the 
 care of the interests of women in the great Exposition of 
 Chicago. 
 
 "Interested as the holy father is in everything that may re- 
 dound to the honor of the church, and may serve to stimulate 
 noble and useful endeavor, he cannot fail to applaud the intention 
 and plan of making at this great Exposition a collective exhibit 
 of the most celebrated works produced by the ingenuity and in- 
 dustry of Catholic women even in those ages called barbaric, be- 
 cause they lacked the refinement of civilization of which we 
 boast at the present time. 
 
 "The public exhibition of such objects would furnish new 
 proof of how much the Christian religion and Christian educa- 
 tion have done to raise and ennoble the condition of woman, so 
 debased and downtrodden under the dominion of paganism. 
 
 "His Holiness therefore desires that Catholic women shall take 
 part gladly in the execution of this praiseworthy project, and be- 
 lieves that there will not be lacking those who, if invited by the 
 Board of Lady Managers, will organize themselves into one or 
 more committees or sub-committees for the purpose of lending 
 you and your associates in office sympathetic and efficient assist- 
 ance. 
 
 " With this aiisurance, the holy father trusts that the plan set 
 forth in your letter may be as prosperous and fruitful of good re- 
 sults in its execution as it is wise and prudent in conception. 
 
 " It gives me pleasure to improve this opportunity o£ express- 
 ing the sentiment of high esteem with which I subscribe myself, 
 most distinguished madam, 
 
 " Yours most devotedly, 
 
 "M. Cardinal Rampolla. 
 
 "IloME, July 6, 1892."
 
 LEO XIII. AND THE WORLD'S FAIR. 121 
 
 Monsignore SatoUi, Arclibishop of Lepanto, was commissioned 
 by Leo to represent Lim at the opening ceremonies of the World's 
 Fair, October 21, 1892. He will be also present at the ceremo- 
 nies of May 1, 1893. 
 
 Leo appears as an exhibitor at the Fair, The Vatican Is send- 
 ing historic maps and manuscripts bearing upon the earliest dis- 
 coveries in America, cbarts of the catacombs, rich mosaics, etc. 
 It was desired that some of the great paintings of the Vatican 
 museum be forwarded to Chicago, but fears were entertained lest 
 some possible accident happen to them in the journeying, and we 
 shall not see them at the Fair. 
 
 It may be asked whence Leo's willingness, and even strong de- 
 sire, to show sympathy with America in her great enterprise of 
 the World's Fair; or, rather, it may be asked whence Leo's pe- 
 culiar affection for the republic of the United States. His in- 
 terest in the Fair is but an episode of his general interest in the 
 country. 
 
 I would m my answer make a further enlargement of ideas, 
 and say that Leo's interest in our republic is but an episode in 
 his vast treatment of the present and future conditions of human- 
 ity. Those who study Leo know that the peculiar trait of his 
 mind is that he deals with all particular questions as parts of a 
 general scheme. His vision is primarily coextensive with the 
 far-reaching territory of the Church and of humanity. His judo-, 
 ments of local or immediate questions are made up under the in- 
 fluence of this larger vision. The one fact impressing him above 
 all others is that a new era is coming for man — the era of popu- 
 lar rights and popular liberties, the elevation of the masses, the 
 I'eign of democracy. Leo sees this and rejoices. The new era is 
 the blossoming of the principles of the Gospel, in which God is 
 the Father of all men, and men in relation to one another are 
 brothers, and the favors of Heaven are intended for all, so far as 
 inequality of nature in men and of circumstances permits. The 
 evolution from one historic condition into another is perilous, and 
 if due direction be not given, humanity may go astray. But dan- 
 gers of turning off from the main road do not prove this road to 
 be wrong. It is the part of wisdom and love in the leaders of 
 humanity to avert such dangers. Now, the United States of
 
 122 LEO XIII. AND THE WORLD'S FAIR. 
 
 America has been tlie first of nations to enter with any breadth 
 of march upon the untried fields of the new order. The country- 
 is an object-lesson to all countries, and all scholars of humanity 
 are intent in studying it. Some view us with envy and fear, some 
 with admiration and hope, according as they dread or welcome 
 the risino- up of the people into higher manhood and fuller pos- 
 session of human rights. Leo is chief among those who admire 
 and hope. His genius reveals to him the future, in which he sees 
 the growth and extension of American principles of citizenship 
 and of civil and political liberty. Leo has come to us from the 
 watch-tower of universal humanity. We have gone to him, 
 drawn by love of our own institutions reflected in his vast soul. 
 
 I might, with no slight degree of satisfaction to our national 
 pride, speculate as to the extent in which the attention given by 
 Leo to the United States reacts upon his general conclusions and 
 aids in the formation of his world-wide policy. We often say 
 that Americans are leavening the minds of all nations. I believe 
 this to be most true, but I am prepared to add that the better 
 and greater portion of our work in this direction will come 
 through the influence of American democracy and American lib- 
 erty upon Leo XIII. The most powerful of his encyclicals — that 
 on the constitution of States, that on the condition of labor, that 
 on France, exhale the fragrant air of our own " Sweet Land of 
 Liberty." Leo is in mind and spirit an American of the Ameri- 
 cans. If I desired to give tangible proof I would call attention 
 to JMonsignore Satolli, who comes to us as the mouthpiece of Leo's 
 mind, and who gives at once proofs of his fullest apprehension of 
 our political and social life, and of his most cordial loyalty to its 
 spirit and its forms. 
 
 I wonder whether Americans understand how much in the ful- 
 filment of their national mission and in the spreading over the 
 world of the spirit of their institutions is dependent upon the 
 present year of their history. The world will be represented at 
 the World's Fair. Not so much the commerce and the art of the 
 world will be there as its political and social thought. Journal- 
 ists, essayists, scholars, statesmen, are coming to see, to scrutinize, 
 and, on their return to their homes, to speak and write about us. 
 Their articles, books, and lectures will be the thought of Europe
 
 LEO XIII. AND THE WORLD'S FAIR. 123 
 
 and Asia for the next fifty years. As America shows herself dur- 
 ing her World's Fair, such will she be painted and such will she 
 be believed to be by her sister nations. The impressions our 
 guests carry homeward will, more than words can tell, decide the 
 political and social conditions of the whole world in the twentieth 
 century of the Christian era. 
 
 Respectfully, 
 
 John Ireland. 
 The Archdiocese of St, Paul, St. Paul, Minn., March 23, 1893.
 
 THE VATICAN 
 
 THE CATHOLIC EXHIBIT. 
 
 Of the many exhibits at the great Columbian Exposition none 
 was of more historic interest than that contributed by the 
 Vatican. The main portion of the Columbian Vatican treasures 
 were displayed in the building re2:)resenting the Convent of La 
 Rabida. Many of these treasures, if lost, could never be re- 
 placed. A value could not be assigned to them. Charts, letters, 
 reports, and documents relating to the great discovery were for 
 the first time in four centuries revealed to the common eye. One 
 of the most interesting documents in this department was the 
 letter of Pope Nicholas V. which settles the fact that the Church 
 had been established in Greenland before September 20, 1448. 
 The Pope appoints the Irish Bishops Skahlolh and Holar for 
 the diocese of Greenland, and confirms the jurisdiction of the 
 Archbishop of Drontheim over this new Bishop's See. This was 
 the re-establishment of a hierarchy that robber vandalism had 
 destroyed. There were also on exhibition two other letters of 
 Popes, and four Papal Bulls. All but the first-named document 
 were occasioned by the exploit of Columbus. One of these 
 Bulls was that of Alexander VI., dated Rome, June 25th, 1493, 
 confirming the first missionary priest to America, who accom- 
 panied Columbus on his second voyage. The Bull confers on 
 the priest ample powers to manage matters ecclesiastical in the 
 New World. 
 
 Here, too, were many documents relating to the great Catholic 
 Discoverer, embracing many of his private papers, and two huu- 
 
 124
 
 THE VATICAN AND THE CATHOLIC EXHIBIT. 125 
 
 drecl and seventeen letters addressed to him by his sovereigns 
 Ferdinand and Isabella. This treasury of documents also con- 
 tained eighteen letters from the pen of Columbus, ten of which 
 are addressed to his sou Diego. In this department, too, was 
 the interesting autographic copy of the letter iu which Columbus 
 relates his claims against the Crown of Spain. On the back of 
 this document, as also on a scrap of an envelope in the same 
 collection, was written the beautiful ejaculation betraying the 
 sweet Catholic piety of the hero-mariner, " May Jesus and Mary 
 be with us in life ! " 
 
 Throughout tlie length and breadth of this part of the Co- 
 lumbian Exposition, Catholicity was emphasized by the silent 
 eloquence of every one of the 1,067 objects exhibited. It was 
 Catholic Spain and Catholic Columbus, Catholic Isabella and 
 Catholic Ferdinand, Catholic monks and a Catholic monastery, 
 the Blessed Virgin's name on the flagship of the squadron, 
 Catholic sailors and Catholic prayers on shipboard. Catholic 
 services the first in the New World, the names of the Catholic 
 Saints given to the Catholic churches, to the bays, the islands, 
 the streams, the cities. Quaint pictures of our Lady on worm- 
 eaten wood, centuries old, and beautiful mosaics that to the 
 unaccustomed eye seemed to be oil paintings. 
 
 The numerous objects of this portion of the Catholic exhibit 
 in the La Rabida building were grouped as follows : I. Man's 
 knowledge of the earth at the time of Columbus. II. Ferdinand 
 and Isabella, their courts and cities. III. Birtb and early life 
 of Columbus. IV. His career iu Spain. V. Scenes associated 
 with his voyage. VI. His last days, death and burial. VII. 
 Kelics of the hero, and the various early publications of the 
 discovery. VIII. How America was named. IX. Conquests in 
 the New World. 
 
 Among the many interesting objects presented were two of 
 peculiar interest to American Catholics: the one, a heap of 
 stones, the remains of the first Church built in the New World ; 
 and "the Bell of the Fig Tree." This was the first bell that 
 ever sounded on American shores. It is about eight inches high, 
 and some six inches in diameter at its lip. It was removed from 
 the Church of St. Michael, where it first hung, to the chapel at
 
 126 TIIK VATICAN AM> TUE CATHOLIC EXHIBIT. 
 
 La Vega, where it remained till the place was destroyed by an 
 earthquake. For 300 years it remained covered with rubbish 
 and forgotten, until an ambitious fig tree thrust up its head 
 amid the ruins, aud picking u}) the little bell earned it upward 
 with it. One day came a curious shepherd, who, poking around 
 and among the ruins, found the bell. Then it was taken to a 
 place of honor in the church at Santo Domingo, and to-day is 
 considered one of the most precious of Columbian relics. It is 
 of bronze, and was presented by King Ferdinand, whose initial 
 it bears, to the Church of Isabella. 
 
 THE CATHOLIC EDUCATIONAL EXHIBIT. 
 
 The Catholic Educational Exhibit was in every way worthy 
 of the event commemorated, and of Catholic zeal in the cause of 
 Christian Education. It placed, as Bishop Spalding, of Peoria, 
 to whom much of the credit of the enterprise was due, predicted 
 it would, before the eyes of the millions w^ho visited the Expo- 
 sition, a clear demonstration of the great work the Church in 
 the United States is doing to develop a civilization which is in 
 great part the outgrowth of religious principles, and which 
 depends for its continued existence u^^on the morality which 
 religious faith alone can make strong aud enduring. 
 
 The executive direction of the Catholic Educational Exhibit 
 was given to Brother Maurelian, of Memphis, Tenn., and, in the 
 face of many difficulties, he performed his arduous task with 
 marked success. 
 
 The central point of interest in the exhibit was a beautiful 
 statue of Archbishop Feehan, of Chicago, chiselled from snowy 
 white Carrara marble. It is of life size, and the prelate is in his 
 episcopal robe. The pedestal, some six feet high, is graced on 
 one side by a ]joy who sits at ease, a book on his knee, his hand 
 supi)orting his head. On the other side rests a girl, w^ho seems 
 interested in the work of some problem before her. On the 
 ])edestal is insci-ibed : "The Most Rev. Archbishop Feehan, D.D., 
 Diocese of Chicago. Friend of Our Schools." The statue was 
 sculptured in Rome; it cost $15,000, and was paid for by the 
 Catholic clergy of Chicago. 
 
 SuTTounding the statue to the right, the left, arid in front, were
 
 THE VATICAN AND THE CATHOLIC EXHIBIT. 127 
 
 the various little booths, which displayed the work of the pupils 
 in the Catholic schools of the country. Many of thera contained 
 marvelous exhibits, both historical and industrial. There paint- 
 ings, textile w^ork, mechanical drawings, water coloring, and an 
 endless variety of other things that are taught children under the 
 auspices of the sisters of the teaching orders, were displayed. The 
 booths were divided up by dioceses, and each diocese was repre- 
 sented in the exhibit by some resident member. The headquar- 
 ters of each diocese was adorned with a picture of the Bishop 
 thereof, and each diocese was represented by the exhibits of the 
 industrial schools therein. Owing to the lack of space and other 
 causes, not more than twenty dioceses and seventeen religious 
 teaching orders participated in the exhibit ; but the display was 
 more than adequate to the purpose intended. 
 
 All kinds of Catholic institutions of learning, from the kinder- 
 garten to the university, presented an exhibit of their educational 
 work. Between eleven and twelve hundred institutions were 
 represented. Universities, colleges, academies, normal schools, 
 art schools, schools of science and technology, kindei'garten 
 schools, schools for Indians, negroes, deaf, blind, and dumb, com- 
 mercial schools — all had specimens of their work. Almost every 
 species of art and industry was represented in the various estab- 
 lishments. If to these the various subjects and things taught to 
 girls be added, one may form an idea of the splendid showing 
 made at the Catholic Educational Exhibit. The teachers, too, in 
 many instances, displayed their methods. Of the excellence of 
 the work in the industrial departments of the Exhibit, a non- 
 Catholic newspaper correspondent wrote : " In this booth [that 
 of a Catholic reform school for boys] are shown samples of work 
 in every branch of industry known to the human race. The boys 
 not only work in steel, and produce marvelous effects in heavy ma- 
 chinery, but they make musical instruments of the highest type; 
 they do decorative work and gilding. They work in bronze and 
 copper. In the latter metals they make things that the French 
 exhibit might be glad to have on show. They produce tapes- 
 tries, weave gorgeous laces and draperies, hammer brasses, and 
 some of their silver-plated work will rival anything in the Gor- 
 ham exhibit." And of the work of the boys of a Catholic Pro-
 
 128 THE YATICAX AT^^D THE CATHOLIC EXHIBIT. 
 
 tectoiy institute, the writer adds : " Wood carving, mechanical 
 drawings, work in steel and bronze and copper, brush-making, 
 rope-making. It is almost impossible to conceive of any indus- 
 trial art which, under the patient guidance of their instructors, 
 these little waifs have not been capable of. They seem to be 
 able to do anything — from building a sewing-machine to a steam- 
 ship." 
 
 That the Catholic Educational Exhibit, on the occasion of the 
 Columbian Exposition, was productive of great good is beyond 
 doubt. It caused non-Catholics, who have not been accustomed 
 to give serious consideration to the principles on which Catholic 
 education rests, or the ends which it aims to reach, to modify 
 their opinions on the subject; it enabled a large number of 
 Catholics to take a general survey of the educational work which 
 the Church is accomplishing in the United States ; and by bring- 
 ing into juxtapositioi; the methods and systems of the various 
 teaching orders, made it possible for all to adopt whatever may 
 be found excellent in any of them.
 
 The Defenders of Our Faith 
 
 IX THE 
 
 PARLIAMENT OF RELIGIONS 
 
 AKD 
 
 THE GREAT COLUMBIAN CATHOLIC CONGRESS. 
 
 On September 11, 1893, there convened at Chicago, on the oc- 
 casion of the Columbian Exposition, the most extraordinary re- 
 ligious assembly ever known. It was a Convention, or Congress, 
 or Convocation without precedent in history. It was, in short, a 
 representative Convention of all the great religions of the world, 
 a Convention of men of all the great races, representing not only 
 the leading religions of the human family, but also all the im- 
 portant subdivisions of each. It was a conception of which 
 great men had dreamed for centuries, and which, not long ago, 
 would have been deemed impossible to carry to a successful com- 
 pletion. 
 
 The Parliament was held in the Hall of Columbus, and more 
 than four thousand persons thronged the edifice to witness the 
 opening ceremonies. The processional entry of the delegates 
 was as imposing as it was significant. Catholic marched side by 
 side with Protestant, Jew with Gentile, Parsee Priest with 
 Hindoo teacher, and the follower of Mohammed with the adher- 
 ent of Confucius. All appeared in gorgeous oflicial garb ; and 
 altogether there were more than a hundred different schools of 
 religious thought represented. 
 
 The Congress lasted seventeen days, and religion in its various 
 phases was discussed from day to day. The different creeds and 
 churches were represented by some of their foremost scholars 
 and thinkers, who expounded their dogmas and theology. The 
 
 129
 
 130 THE PARLIAMENT OF EELIGIONS AND 
 
 sessions excited lively popular interest. Perfect harmony and 
 the best of good feeling prevailed from the opening to the close 
 of the Congress. The delegates met as members of the Parlia- 
 ment of Keligions, not as factionists : there was to be no discus- 
 sion, or approach to controversy. Each form of faith was ex- 
 pounded by its representative, showing what it had to offer for 
 man's spiritual and temporal welfare. 
 
 The invitation extended to the Catholic Church to take part 
 in the Congress was accepted by the Archbishops of the United 
 States at their meeting in New York, October, 1892. In accord- 
 ance with the request of the organizers of the Parliament, a 
 Catholic representative each day set forth the attitude of the 
 Church on the question to be treated at the session. Thus, 
 writes the Rt. Rev. Dr. Keane, D.D., during seventeen days the 
 Church stood in the midst of this unique assembly, as St. Paul 
 stood amid the questioners in the Areopagus ; and it may w^ell 
 be doubted whether, since the days of the Apostles, she has ever 
 had such a gathering of God's scattered children to hear her 
 voice. And they heard it always with a respect, and frequently 
 with an enthusiasm of applause, which formed a delightful con- 
 trast to the sectarian suspiciousness and rancor which have run 
 so sadly through all the history of religion for centuries past. 
 
 His Eminence Cardinal Gibbons, at the request of the Presi- 
 dent of the Parliament, opened the proceedings wath the recita- 
 tion of the Lord's Prayer, which was the only form of Prayer 
 used at the opening of the sessions. Archbishop Feehan, of 
 Chicago, one of the Vice-Presidents, delivered an address of wel- 
 come after the addresses of the officials, and His Grace the Arch- 
 bishop of New Zealand made the first response. As Cardinal 
 Gibbons had to leave early, his response to the addresses of w^el- 
 come was called for out of order. He said that although all 
 did not agree on matters of faith, there was one platform on 
 which all were united. That w^as Charity, Humanity, and 
 Benevolence. He spoke of the Good Samaritan who bound up 
 the wounds of a man who was his enemy in religion and social 
 life, and declared that was' the example that all men ought to 
 follow. He added that he could not too strongly impress on 
 every one that each was his brother's keeper. That was the
 
 THE GREAT COLUMBIAN CATHOLIC CONGRESS. 131 
 
 whole theory of humanity. If Christ had cried with Cain, 
 "Am I my brother's keeper ? " we would still be walking in dark- 
 ness. 
 
 On the fourth day an admirable paper by His Eminence, on 
 the important theme, "The Needs of Humanity Supplied by 
 the Catholic Religion," was read, and received with much appre- 
 ciation and praise. His Eminence showed in how many ways 
 the Faith that he so ably upholds had benefited the world. " We 
 live and move and have our being," he said, "in the midst of a 
 civilization, which is the legitimate offspring of the Catholic 
 religion. All other religious systems prior to the advent of 
 Christ were national, like Judaism ; or State religions, like Pagan- 
 ism. The Catholic religion is world-wide and cosmopolitan, em- 
 bracing all races and nations, and peoples and tongues." 
 
 His Eminence outlined the idea of the great gathering in a 
 brief and clear manner. "The object of this Parliament of Re- 
 ligions is to present to thoughtful and inquiring minds the re- 
 spective claims of the various religious with the view that they 
 would ' prove all things and hold that which is good,' by em- 
 bracing that religion which above others commends itself to their 
 judgment and conscience. I am not engaged in this search for 
 truth, for, by the grace of God, I am conscious that I have found 
 it, and, instead of hiding this treasure in my own breast, I long 
 to share it with others, especially as I am none the poorer in mak- 
 ing others richer. 
 
 "The Catholic Church has taught man the knowledge of God 
 and of himself; it has brought comfort to his heart by instruct- 
 ing him to bear the ills of life with Christian philosophy; it has 
 sanctified the marriage bond ; it has proclaimed the sanctity and 
 inviolability of human life from the moment the body is animated 
 by the spark of human life till its extinction ; it has founded 
 asylums for the training of children of both sexes, and for the 
 support of the aged and poor; it has established hospitals for 
 the sick, and homes for the redemption of fallen women ; it has 
 exerted its influence toward the mitigation of human slavery ; it 
 has been the unvarying friend of the sons of toil. These are 
 some of the blessings which the Catholic Church has conferred 
 on society. I will not deny — on the contrary, 1 am happy to
 
 132 THE PARLIAMENT OF EELIGIONS AND 
 
 avow — that the various Christian bodies outside the Catholic 
 Church have been and are to-day zealous promoters of the most 
 of the works of Christian benefit. But will not our brethren 
 have the candor to acknowledge that we had first possession of 
 the field ; that these beneficent movements have been inaugurated 
 by us, and that the other Christian communities, in their noble 
 efforts for the moral and social regeneration of mankind, have in 
 no small measure been stimulated by the example and emulation 
 of the ancient Church? To borrow the words of the Pagan 
 Cicero, * there is no way by whicb men can approach nearer to 
 the gods than by contributing to the welfare of their fellow- 
 creatures.' " 
 
 Among those who contributed papers on Catholic topics were 
 Very Rev. A. F. Hewitt, Superior General of the Paulists, New 
 York; Very Rev. William Byrne, D.D., V.G., Boston; Rev. 
 Thomas O'Gorman, Catholic University, Washington ; Rt. Rev. 
 John J. Keane, D.D., rector Catholic University; Mgr. d'Harlez, 
 University of Louvain, Belgium ; Mgr. Seton, Newark, N. J. ; 
 Archbishop Ireland, of St. Paul; Prof. Dwight, M.D., LL.D., 
 Harvard University ; Hon. Charles J. Donnelly, Boston ; Prof. T. 
 J. Semmes, University of Louisiana; Rev. John Gmeiner, of St. 
 Paul, and other learned men. 
 
 In addition, more than 18,000 Catholic books and pamphlets 
 were distributed to earnest inquirers after Catholic truth, and 
 daily conferences were held, when explanations were given on 
 points- of Catholic teaching, history, and practice. 
 
 At the close all left with words of love and peace toward 
 each other. They held that the Parliament had accomplished 
 great good ; that it had sent good tidings of toleration to all 
 parts of the world; and shown that there was good in all re- 
 ligions, and a large measure of truth in most of them. Especially 
 did the full expositions of Catholic faith, doctrine, teaching, and 
 practice serve to show, not to Catholics and Christians only, but 
 to those wandering outside the pale of Christianity, the divine 
 orifcin of the Church, and the divine commission which she has 
 received to teach all men the doctrines of eternal truth, and "se- 
 cure for them eternal happiness. 
 
 The Catholic Church was recognized as the Church of all the
 
 THE GREAT COLUMBIAN CATHOLIC CONGRESS. 133 
 
 ages by those who were instrumental in inaugurating and direct- 
 ing the Parliament of Religions ; and from the first she was as- 
 signed a position and a part in this remarkable assemblage worthy 
 of her greatness and dignity. 
 
 As to the results of this unique Parliament we can only say 
 with Kt. Rev. Bishop Keane, who so ably represented the Church 
 on that memorable occasion : 
 
 "Who can tell, save the good God who alone *giveth the in- 
 crease ' ? Some gentle critics, who can see no good except in old 
 stereotyped lines of action, will doubtless forebode only evil 
 from such a 'new departure.' They will consider the Church 
 degraded, because she stood there in the midst not only of her 
 own truant children, but even of heathens. But the dear Lord, 
 who has said that His Church must bring forth from her treasures 
 ' new things and old,' and who has made her, as St. Paul says, ' a 
 debtor ' to all the outside wanderers and gropers, will be sure to 
 view the matter differently. For Him alone was the work under- 
 taken and carried on ; to His honor and glory may all its results 
 redound." 
 
 THE COLUMBIAN CATHOLIC CONGRESS. 
 
 Concomitantly with the Parliament of Religions held during 
 the Columbian Exposition, the principal Christian denominations 
 also held a series of religious congresses. Among these the most 
 notable in scope and importance was the Catholic Congress, the 
 second of the kind in the United States. The first Catholic Con- 
 gress took place in Baltimore, November, 1889. The Catholic 
 Congress of 1893 was organized as the successor of the first, and 
 would have been held, even though none of the other religious 
 denominations had adopted a similar idea. Its first session 
 opened on the 4th of September, and its last closed on the 9th 
 following. The meeting, in point of number of delegates in at- 
 tendance, was up to the expectations indulged in when the call 
 was issued; and the representatives of the faith had in their 
 ranks some of the foremost Catholics in America, and by their 
 multitudes, their intelligence, and their demeanor were worthy of 
 the high and honorable office that they held. The papers read 
 also were of a character to set the Church in its true light before
 
 134 THE PARLIAMENT OF RELIGIONS AND 
 
 its own members and before the millions of non^Catbolics by whom 
 we are surrounded. The letter from the Holy Father, the ad- 
 dresses delivered by the eminent ecclesiastics and distinguished 
 laymen who participated in it, the presence of the Apostolic 
 Delegate, the greetings fi'om the Cardinal Archbishop of Armagh 
 and Westminster, and the many other features of the Congress 
 were fitted to forward the great cause for which the Convention 
 had assembled. And best of all, in one respect, were the resolu- 
 tions, for they were the promise and plan of work to be done — 
 of that action for which all the written and the spoken words 
 that had gone before were merely the preliminaries, the pioneers 
 and the stimulants; of that action for which there is such im- 
 mense and pressing need ; of that action in which the laity could 
 take such a helpful part. If those resolutions be reabzed in 
 deeds, the harvest reaped and garnered shall be beyond measure 
 and above price. 
 
 The sessions were held in the Art Institute, and the hall was 
 always thronged with an appreciative and distinguished gather- 
 ing. Delegates representing every State in the Union were 
 present. After the celebration of Mass on the morning of the 
 4th, His Eminence Cardinal Gibbons, accompanied by many 
 prelates and clergy, entered on the platform, and after the formal 
 opening ceremonies were concluded. His Eminence delivered an 
 appropriate address. 
 
 Mousignor Satolli, the Papal Delegate, appeared on the second 
 day, and delivered an eloquent discourse to the large and de- 
 lighted assemblage. "You have met," he said, "to show that 
 the Church, w^hile opening to men the treasures of heaven, 
 offers also felicity on earth. Your object is to consider the social 
 forces that God has provided, and to apply as far as you can to 
 the special circumstances of your own time and country these 
 great principles. Bear in mind," he continued, " that there was 
 a first great social Congress wdiich is to be the model of yours, 
 which gave out the principles which must underlie your delibera- 
 tions. The great social Congress, the ideal and model of all 
 others, was held when Christ, surrounded by the thousands of 
 the children of Israel, delivered His great discourse on the moun- 
 tain." 
 
 I
 
 THE GREAT COLUMBIAN CATHOLIC CONGRESS. 135 
 
 The subjects treated at the first day's session were of a most 
 interesting character. Dr. Richard H. Clarke, the distinguished 
 Catholic historian and author, read the first paper, an admirable 
 essay on " Columbus," in which the character and motives of the 
 illustrious discoverer were truly and strikingly portrayed. The 
 following papers were also read : " Queen Isabella, the Catho- 
 lic," by Miss Mary Onaban ; " The Results and Consequences to 
 Religion of the Discovery of the New World," by George Par- 
 sons Lathrop; "The Relations of the Catholic Church to the 
 Social, Civil, and Political Institutions of the United States," by 
 E. H. Gans ; " The Influence of the Catholic Citizen," by Walter 
 George Smith, and "The Independence of the Holy See," by the 
 Hon. Martin F. Morris. The reading of these appropriate topics 
 brought the first day's work to a close. 
 
 On the second day, after an eloquent introductory address by 
 the Chairman, Judge Morgan J. O'Brien, of New York, papers on 
 the following themes were read : " The Encyclical of Pope Leo 
 XIII. on the Condition of Labor," H. C. Semple; "The Rights of 
 Labor — The Duties of Capital " (three papers). Rev. W. Barry, 
 D.D-, E. O. Brown, John Gibbon; "Poverty — The Cause and 
 the Remedy " (three papers), Thomas Dwight, M. T. Bryan, M. 
 T. Elder; "Public and Private Charities" (three papers), C. A. 
 Wingerter, T. F. Ring, R. R. Elliott ; " Worklngmen's Organiza- 
 tions and Societies for Young Men," Rev. F. Maguire ; " The 
 Apostolate of Home and Society," Katherine E. Conway. 
 
 The papers read on the third day embraced these practical 
 subjects: "The Combination, Strike and Arbitration" (two 
 papers), Colonel R. M. Douglass, F. J. Sharon; "Intemperance — 
 The Evil and the Remedy," Rev. J. M. Cleary ; " Religious Orders 
 of Women and Their Work," F. M. Edselas ; " Women in the 
 Middle Ages," Anna T. Sadlier ; " Life Insurance and Pension 
 Funds for Wage- Workers " (two papers), Prof. J. P. Lauth, E. M. 
 Sharon; "Immigration and Colonisation" (four papers). Rev. M. 
 Callaghan, Dr. Kaiser, Rev. J. S. Andreis, M. J. Elder; while 
 Conventions of the Catholic Youns: Men's National Union, the 
 German Catholic Young Men's Guilds, the C. B. L, and the 
 Students of the American College of Louvain were also held. 
 
 The fourth day was chiefly devoted to the work of Woman,
 
 13C THE PARLIAMENT OF RELIGIONS— CATHOLIC CONGRESS. 
 
 the work of the Catholic Societies, and the condition and future 
 of the Negroes and the Indians. Among the most notable papers 
 of the session were those by Eliza Allen Starr, on " Woman's 
 Work in Art"; Eleanor P. Donnelly, on "Woman's Work in 
 Literature "; and Rose Hawthorne Lathrop, on " Woman and 
 Mammon." The Negro and Indian subjects were discussed re- 
 spectively by Rev. John R. Slattery, of Baltimore, and Rt. Rev. 
 James McGoldrick, of Duluth, both of whom are widely known 
 for their missionary labors among these races. William F. Mar- 
 koe, of St. Paul ; Joseph A. Kernan, of New York ; and the Rev. 
 F. G. Lant, of Belmont, 111., contributed able and instructive 
 papers. 
 
 Education formed the topic of the last day's session. A paper 
 on " Catholic Higher Education," by the Rt. Rev. John J. Keane, 
 Rector of the Catholic University, inaugurated the proceedings 
 of the day. The other essays read were: "The Needs of Cath- 
 olic Colleges," Prof Maurice F. Egan, of Notre Dame University; 
 "The Catholic School System," Brother Azarias; "Catholic High 
 Schools," Rev. John T. Murphy; "Alumnae Associations in Con- 
 vent Schools," Elizabeth A. Cronyon ; " The Catholic Educational 
 Exhibit," Brother Ambrose. 
 
 Plis Grace Archbishop Corrigan, of New York, visited the Hall, 
 and was presented to the audience in words of graceful welcome 
 by the chaiiman, Judge O'Brien. 
 
 The Archbishop was received with great enthusiasm, and pro- 
 nounced a felicitous address, in which he described the dominat- 
 ing principles of Columbus, — the love of scientific knowledge, the 
 love of his adopted country, and most of all, the love of holy faith ; 
 and showed that kindred motives should inspire and animate the 
 members of the Congress. 
 
 A Peace Memorial, printed in twenty-five different languages, 
 was adoi^ted before the close of the Congress and sent to the 
 rulers of the principal nations of civilization, inviting them to 
 settle all international difficulties on the principle of arbitration. 
 
 The Congress was in every respect a success, and great good 
 will doubtless result from its deliberations, both for the Catholic 
 people themselves and the progress of the Church in the 
 Republic.
 
 POPE LEO XIII. 
 
 ON THE 
 
 STUDY OF HOLY SCRIPTURE. 
 
 FOR THE PURPOSE OF DEFENDING THE SACRED 
 
 WRITINGS AND THE PROMOTION OF 
 
 CATHOLIC TRUTH. 
 
 From an official translation of the Encyclical Letter of His Holiness 
 furnished the i^ublishers hy His Grace 
 
 THE MOST REV. MICHAEL A. CORRIGAN, 
 
 ARCHBISHOP OF NEW YORK. 
 
 TO OUR VENERABLE BRETHREN", ALL PATRIARCHS, PRIMATES, ARCH- 
 BISHOPS, AND BISHOPS OF THE CATHOLIC WORLD, IN GRACE 
 AND COMMUNION WITH THE APOSTOLIC SEE. 
 
 POPE LEO XIII. 
 
 Venerable Brethren — Health and Apostolic Benediction. 
 
 The God of all Providence, Who in the adorable designs of 
 His love at first elevated the human race to the participation of 
 the Divine nature, and afterwards delivered it from universal 
 guilt and ruin, restoring it to its primitive dignity, has, in conse- 
 quence, bestowed upon man a splendid gift and safeguard — - 
 making known to him, by supernatural means, the hidden mys- 
 teries of His Divinity, His wisdom and His mercy. For although 
 in Divine revelation there are contained some things which are 
 not beyond the reach of unassisted reason, and which are made 
 the objects of such revelation in order " that all may come to 
 
 137
 
 138 POPE LEO XIII. ON THE STUDY OF HOLY SCEIPTUEE. 
 
 know them with facility, certainty, and safety from error, yet not 
 on this account can supernatural Revelation be said to be abso- 
 lutely necessary; it is only necessary because God has ordinated 
 man to a supernatural end." ' This supernatural revelation, ac- 
 cordino- to the belief of the universal Church, is contained both 
 in unwritten Tradition, and in written Books, which are, there- 
 fore, called sacred and canonical because, " being written under 
 the inspiration of the Holy Ghost, they have God for their author, 
 and as such have been delivered to the Church."* This belief has 
 been perpetually held and professed by the Church in regard to 
 the Books of both Testaments; and there are well-known docu- 
 ments of the gravest kind, coming down to us from the earliest 
 times, which proclaim that God, Who spoke first by the Prophets, 
 then by His own mouth, and lastly by the Apostles, composed 
 also the Canonical Scriptures,' and that these are His own oracles 
 and words * — a Letter written by our Heavenly Father, and trans- 
 mitted by the sacred writers to the human race in its pilgrimage 
 so far from its heavenly country.' If, then, such and so great 
 is the excellence and the dignrjy f ;he Scriptures, that God 
 Himself has composed them, and that they treat of God's marvel- 
 lous mysteries, counsels, and works, it follows that the branch of 
 sacred Theology, which is concerned with the defence and eluci- 
 dation of these divine Books, must be excellent and useful in the 
 highest degree. 
 
 Now We, who by the help of God, and not without fruit, have 
 by frequent Letters and exhortation, endeavored to promote other 
 branches of study which seemed capable of advancing the glory 
 of God and contributing to the salvation of souls, have for a long 
 time cherished the desire to give an impulse to the noble science 
 of Holy Scripture, and to impart to Scripture study a direction 
 suitable to the needs of the present day. The solicitude of the 
 Apostolic office naturally urges, and even compels us, not only to 
 desire that this grand source of Catholic revelation should be 
 
 ' Cone. Vat. «<?««. iii. ctip. ii. dc revel. ' Ibid. 
 
 * 8. Aug. de civ. Dei xi. 3. 
 
 * S. Clem. Rom. 1 ad. Cor. 45 ; S. Polycarp. ad. Phil. 7 ; S. Iren. c. haer. ii. 28, 2. 
 
 * 8. Chrys. in Gen. horn. 2, 2 ; S. Aug. in Ps. xxx. aerm., 2, 1 ; S. Greg. M. ad Theod. 
 ep. iv. 31.
 
 POPE LEO XIII. ON THE STUDY OF HOLY SCRIPTURE. 139 
 
 made safely and abundantly accessible to tbe flock of Jesus Christ, 
 but also not to suffer any attemj^t to defile or corrupt it, either 
 on the part of those who impiously and openly assail tlie Scrip- 
 tures, or of those who are led astray into fallacious and impru- 
 dent novelties. We are not ignorant, indeed. Venerable Brethren, 
 that there are not a few Catholics, men of talent and learning, 
 who do devote themselves with ardor to the defence of the sacred 
 writings and to making them better known and understood. 
 But whilst giving to these the commendation they deserve. We 
 cannot but earnestly exhort others also, from whose skill and 
 piety and learning we have a right to expect good results, to give 
 themselves to the same most praiseworthy work. It is Our wish 
 and fervent desire to see an increase in the number of the ap- 
 proved and persevering laboi'ers in the cause of Holy Scripture ; 
 and more especially that those whom Divine Grace has called to 
 Holy Orders, should, day by day, as their state demands, display 
 greater diligence and industry in reading, meditating, and ex- 
 plaining it. 
 
 HOLY SCRIPTURE MOST PROFITABLE TO DOCTRINE AND MORALITY. 
 
 Among the reasons for which the Holy Scripture is so worthy 
 of commendation — in addition to its own excellence and to the 
 homage which we owe to God's Word — the chief of all is, the 
 innumerable benefits of which it is the source ; according to the 
 infallible testimony of the Holy Ghost Himself, who says : " All 
 Scripture, inspired of God, is profitable to teach, to reprove, to 
 correct, to instruct in justice, that the man of God may be perfect, 
 furnished to every good work." ' That such was the purpose of 
 God in giving the Scrijoture to men is shown by the example of 
 Chinst our Lord and of His Apostles. For He Himself Who 
 " obtained authority by miracles, merited belief by authority, and 
 by belief drew to Himself the multitude," * was accustomed in 
 the exercise of His Divine Mission, to appeal to the Scriptures. 
 He uses them at times to prove that He is sent by God, and is 
 God Himself. From them He cites instructions for His disciples 
 
 and confirmation of His doctrine. He vindicates them from the 
 
 . < 
 
 • II Tim. iii. 16-17. « ,S. Aug. de util. ered. xiv. 32.
 
 140 POPE LEO XIII. OT^ THE STUDY OF HOLY SCRIPTURE. 
 
 calumnies of objectors ; He quotes them against Sadducees and 
 Pharisees, and retorts from them upon Satan himself when he 
 dares to tempt Him. At the close of His life His utterances are 
 from the Holy Scripture, and it is the Scripture that He expounds 
 to His" disciples after His resurrection, until He ascends to the 
 glory of His Father. Faithful to His precepts, the Apostles, 
 although He Himself granted "signs and wonders to be done by 
 their hands," ^ nevertheless used with the greatest eflfect the 
 sacred writings, in order to persuade the nations everywhere of 
 the wisdom of Christianity, to conquer the obstinacy of the Jews, 
 and to suppress the outbreak of heresy. This is plainly seen in 
 their discourses, especially in those of St. Peter : these were often 
 little less than a series of citations from the Old Testament mak- 
 ino- in the strongest manner for the new dispensation. We find 
 the same thing in the Gospels of St. Matthew and St. John and 
 in the Catholic Epistles ; and most remarkably of all in the words 
 of him who " boasts that he learned the law at the feet of Gam- 
 aliel, in order that, being armed with spiritual weapons, he might 
 afterwards say with confidence, ' the arms of our warfare are not 
 carnal but mighty unto God.'"' Let all, therefore, especially the 
 novices of the ecclesiastical army, understand how deeply the 
 sacred books should be esteemed, and with what eagerness and 
 reverence they should approach this great arsenal of heavenly 
 arms. For those whose duty it is to handle Catholic doctrine 
 before the learned or the unlearned will nowhere find more amj^le 
 matter or more abundant exhortation, whether on the subject of 
 God, the supreme Good and the all-perfect Being, or of the works 
 which display His Glory and His love. Nowhere is there any- 
 thing more full or more express on the subject of the Saviour of 
 the world than is to be found in the whole range of the Bible. 
 As St. Jerome says, "to be ignorant of the Scripture is not to 
 know Christ." ' In its pages His Image stands out living and 
 breathing; diffusing everywhere around consolation in trouble, 
 encouragement to virtue and attraction to the love of God. And 
 as to the Church, her institutions, her nature, her office, and her 
 
 ' Acts xiv. 3. ' St. Hieror. de stud. Script, ad Paulin. ep. liii. 3. 
 
 * In Isaiam Prol.
 
 POPE LEO XIII. ON THE STUDY OF HOLY SCRIPTURE. 141 
 
 gifts, we find in Holy Scripture so many references and so many 
 ready and convincing arguments, tliat as St. Jerome again ii.ost 
 truly says : " a man who is well grounded in the testimonies of 
 the Scripture is the bulwark of the Church." ' And if we come 
 to morality and discipline, an apostolic man finds in the sacred 
 writings abundant and excellent assistance; most holy precepts, 
 gentle and strong exhortation, splendid examples of every virtue, 
 and finally the promise of eternal reward and the threat of eternal 
 punishment, uttered in terms of solemn import, in God's name 
 and in God's own words. 
 
 And it is this peculiar and singular power of Holy Scripture, 
 arising from the inspiration of the Holy Ghost, which gives 
 authority to the sacred orator, fills him with apostolic liberty of 
 speech, and communicates force and power to his eloquence. For 
 those who infuse into their efforts the spirit and strength of the 
 Word of God, speak " not in word only but in power also, and 
 in the Holy Ghost, and in much fulness." * Hence, those preach- 
 ers are foolish and improvident who, in speaking of religion and 
 proclaiming the things of God, use no words but those of human 
 science and human prudence, trusting to their own reasonings 
 rather than to those of God. Their discourses may be brilliant 
 and fine, but they must be feeble and they must be cold, for they 
 are without the fire of the utterance of God,' and they must fall 
 far short of that mighty power which the speech of God possesses : 
 " for the Word of God is living and effectual, and more piercing 
 than any two-edged sword ; and reaching unto the division of the 
 soul and the spirit."' But, indeed, all those who have a right to 
 speak are agreed that there is in the Holy Scripture an eloquence 
 that is wonderfully varied and rich, and worthy of great themes. 
 This St. Augustine thoroughly understood and has abundantly 
 set forth.' This, also, is confirmed by the best preachers of all ages, 
 who have gratefully acknowledged that they owed their repute 
 chiefly to the assiduous use of the Bible, and to devout meditation 
 on its pages. 
 
 The Holy Fathers well knew all this by practical experience, 
 
 ' In Isaiam liv., 12. ^ I Thess. i. 5. ^ Jcrem. xxiii. 29. 
 
 •» Hebr. iv. 12. « Be doctr. Ghr. iv., 6, 7.
 
 142 POPE LEO XIII. OX THE STUDY OF HOLY SCEIPTUEE. 
 
 and they never cease to extol the Sacred Scripture and its fruits. 
 In innumerable passages of their wi'itings we find them applying 
 to it such phrases as " an inexhaustible treasury of heavenly doc- 
 trine," ' or " an ovei*flowing fountain of salvation," - or putting it 
 before us as fertile pastures and beautiful gardens in which the 
 flock of the Lord is marvellously refreshed and delighted.' Let 
 us listen to the words of St. Jerome, in his Epistle to Nepotian : 
 " often read the divine Scriptures ; yea, let holy reading be 
 always in thy hand; study that which thou thyself must preach. 
 .... Let the speech of the priest be ever seasoned with Scrip- 
 tural reading." ' St. Gregory the Great, than whom no one has 
 more admirably described the pastoral office, writes in the same 
 sense: " those," he says, "who are zealous in the work of preach- 
 ing must never cease the study of the written word of God." ' 
 St. Augustine, however, warns us that " vainly does the preacher 
 utter the Word of God exteriorly unless he listens to it inte- 
 riorly ";' ^^^ St. Gregory instructs sacred orators "first to find in. 
 Holy Scripture the knowledge of themselves, and then to carry it 
 to others, lest in reproving others they forget themselves." ' Ad 
 monitions such as these had, indeed, been uttered long before by 
 the Apostolic voice which had learnt its lesson fi'om Christ Him- 
 self, Who "began to do and teach." It was not to Timothy 
 alone, but to the whole order of the clergy, that the command 
 was addressed : " take heed to thyself and to doctrine ; be earnest 
 in them. For in doing this thou shalt both save thyself and 
 them that hear thee." For' the saving and for the perfection of 
 ourselves and of others there is at hand the very best of help in 
 the Holy Scriptures, as the Book of Psalms, among others, so con- 
 stantly insists; but those only will find it who bring to this 
 divine reading not only docility and attention, but also piety and 
 an innocent life. For the Sacred Scripture is not like other books. 
 Dictated by the Holy Ghost, it contains things of the deepest 
 
 ' S. Chrys. in Gen. IJom. xxi., 2 ; Horn. ix. 3; S. Aug. de Disc. Christ, ii. 
 
 ' S. Atban. ep. /est. xxxix. 
 
 2 S. Aug. serm. xxvi., 24 ; S. Ambr. in Ps. cxviii., serm. xix., 3. 
 
 * S. Hier. de viU'i cleric, ad Nepot. 
 
 5 8. Greg. M., Regul. past, ii., 11 (al. 22) ; Moral, xvii., 26 {al. 14). 
 
 * 8. Aug. serm. clxxix., 1. ' 8. Greg. M., Regul. past., iii., 24 {al. 48). 
 *> I Tim. iv. 16.
 
 POPE LEO XIII. ON THE STUDY OF HOLY SCKIPTUEE. 143 
 
 importance, which, in many instances, are most difficult and ob- 
 scure. To understand and explain such things there is always 
 required the " coming " ' of the same Holy Spirit ; that is to say, 
 His light and His grace ; and these, as the Royal Psalmist so fre- 
 quently insists, are to be sought by humble prayer and guarded 
 by holiness of life. 
 
 WHAT THE BIBLE OWES TO THE CATHOLIC CHUECH. 
 
 It is in this that the watchful care of the Church shines forth 
 conspicuously. By admirable laws and regulations, she has 
 always shown herself solicitous that " the celestial treasure of the 
 Sacred Books, so bountifully bestowed upon man by the Holy 
 Spirit, should not lie neglected." - She has prescribed that a con- 
 siderable j^ortion of them shall be read and piously reflected upon 
 by all her ministers in the daily office of the sacred psalmody. 
 She has ordered that in cathedral churches, in monasteries, and in 
 other convents in which study can conveniently be pursued, they 
 shall be expounded and interpreted by capable men ; and she has 
 strictly commanded that her children shall be fed with the saving 
 words of the Gospel at least on Sundays and solemn feasts.^ 
 Moreover, it is owing to the wisdom and exertions of the Church 
 that there has always been continued, from century to century, 
 that cultivation of Holy Scripture which has been so remarkable 
 and has borne such ample fl'uit. 
 
 And here, in order to strengthen Our teaching and Our exhor- 
 tations, it is well to recall how, from the beginning of Christianity, 
 all who have been renowned for holiness of life and sacred learn- 
 ing, have given their deep and constant attention to Holy Scrip- 
 ture. If we consider the immediate disciples of the Apostles, 
 St. Clement of Rome, St. Ignatius of Antioch, St. Polycarp — or 
 the apologists, such as St. Justin and St. IrensBus, we find that in 
 their letters and their books, whether in defence of the Catholic 
 Faith or in its commendation, they drew faith, strength, and 
 unction from the Word of God. When there arose, in various 
 Sees, catechetical aud theological schools, of which the most cele- 
 
 ' S. Hier, ia Mic. i. 10. * Coac. Trid. sesa. v. decret. de reform. 1. 
 
 « Ibid. 1-2
 
 144 POPE LEO XIII. ON THE STUDY OF HOLY SCEIPTUEE. 
 
 brated were those of Alexandria and of Antioch, there was little 
 taught in those schools but what was contained in the reading, 
 the interpretation and the defence of the divine written word. 
 From them came forth numbers of Fathers and writers whose 
 laborious studies and admirable writings have justly merited for 
 the three following centuries the appellation of the golden age of 
 Biblical exegesis. In the Eastern Church, the greatest name of all 
 is Origen — a man remarkable alike for penetration of genius and 
 for persevering labor ; from whose numerous works and his great 
 Hexapla almost all have drawn that came after him. Others who 
 have widened the field of this science may also be named, as 
 especially eminent ; thus, Alexandria could boast of St. Clement 
 and St. Cyril ; Palestine, of Eusebius and the other St. Cyril ; 
 Cappadocia, of St. Basil the Great and the two St. Gregories, of 
 Nazianzus and Nyssa ; Antioch, of St. John Chrysostom, in whom 
 the science of Scripture was rivalled by the splendor of his elo- 
 quence. In the Western Church there were many names as great : 
 Tertullian, St. Cyprian, St. Hilary, St. Ambrose, St. Leo the 
 Great, St. Gregory the Great ; most famous of all, St. Augustine 
 and St. Jerome, of whom the former was so marvellously acute in 
 penetrating the sense of God's Word and so fertile in the use that 
 he made of it for the promotion of the Catholic truth, and the 
 latter has received from the Church, by reason of his pre-eminent 
 knowledge of Scripture and his labors in promoting its use, the 
 name of the "great Doctor."^ From this period down to the 
 eleventh century, although Biblical studies did not flourish with 
 the same vigor and the same fruitfulness as before, yet they did 
 flourish, and principally by the instrumentality of the clergy. It 
 was their care and solicitude that selected the best and most useful 
 things that the ancients had left, arranged them in order, and 
 published them with additions of their own — as did S. Isidore of 
 Seville, Venerable Bede, and Alcum, among the most prominent ; 
 it was they who illustrated the sacred pages with " glosses " or 
 short commentaries, as we see in Walafrid Strabo and St. Anselm 
 of Laon, or expended fresh labor in securing their integrity, as did 
 St. Peter Damian and Blessed Lanfranc. In the twelfth century 
 
 ' See the Collect on his feast, September 30.
 
 POPE LEO XIIT. ON THE STUDY OF HOLY SCRIPTURE. 145 
 
 many took up, with great success, the allegorical exposition of 
 Scripture. In this kind, St. Bernard is pre-eminent; and his 
 writings, it may be said, are Scripture all through. With the 
 age of the scholastics came fresh and welcome progress in the 
 study of the Bible. That the scholastics were solicitous about 
 the genuineness of the Latin version is evident from the Correctoria 
 Bihlica, or lists of emendations, which they have left. But they 
 expended their labors and industry chiefly on interpretation and 
 explanation. To them we owe the accurate and clear distinction, 
 such as had not been given before, of the various senses of the 
 sacred words ; the assignment of the value of each " sense " in 
 theology; the division of books into parts, and the summaries of 
 the various parts; the investigation of the objects of the writers; 
 the demonstration of the connection of sentence with sentence, 
 and clause with clause ; all of which is calculated to throw much 
 light on the more obscure passages of the sacred volume. The 
 valuable work of the scholastics in Holy Scripture is seen in their 
 theological treatises and in their Scripture commentaries ; and in 
 this respect the greatest name among them all is St. Thomas 
 Aquin. 
 
 When Our predecessor, Clement V., established chairs of 
 Oriental literature in the Roman College and in the principal 
 Universities of Europe, Catholics began to make more accurate 
 investigation on the original text of the Bible, as well as on the 
 Latin version. The revival amongst us of Greek learning, and, 
 much more, the happy invention of the art of printing, gave a 
 strong impetus to Biblical studies. In a brief space of time,* 
 innumerable editions, especiall}^ of the Vulgate, poured from the 
 press and were diffused throughout the Catholic world; so 
 honored and loved was Holy Scripture during that very period 
 against which the enemies of the Church direct their calumnies. 
 Nor must we forget how many learned men there were, chiefly 
 among the religious orders, who did excellent work for the Bible 
 between the Council of Vienna and that of Trent ; men who, by 
 the employment of modern means and appliances, and by the 
 tribute of their own genius and learning, not only added to the 
 rich stores of ancient times, but prepared the way for the suc- 
 ceeding century, the century which followed the Council of Trent;
 
 146 POPE LEO XIII. ON THE STUDY OF HOLY SCRIPTUKE. 
 
 when it almost seemed that the great age of the Fathers had 
 returned. For it is well known, and We recall it with pleasure, 
 that Our predecessors, from Pius IV. to Clement VIII., caused 
 to be prepared the celebrated editions of the Vulgate and the 
 Se])tuagint, which, having been published by the command and 
 authority of Sixtus V., and of the same Clement, are now in com- 
 mon use. At this time, moreover, were carefully brought out 
 various other ancient versions of the Bible, and the Polyglots of 
 Antwerp and of Paris, most important for the investigation of 
 the true meaning of the text ; nor is there any one Book of either 
 Testament which did not find more than one expositor, nor any 
 grave question which did not j^i'ofitably exercise the ability of 
 many inquirers, among whom there are not a few — more espe- 
 cially of those who made most use of the Fathers — who have 
 acquired great reputation. From that time downwards the labor 
 and solicitude of Catholics has never been wanting ; for as time 
 went on, eminent scholars have carried on Biblical study witli 
 success, and have defended Holy Scriptui-e against rationalism 
 with the same weapons of philology and kindred sciences with 
 which it had been attacked. The calm and fair consideration of 
 what has been said will clearly show that the Church has never 
 failed in taking due measures to bring the Scriptures within 
 reach of her children, and that she has ever held fast and exer- 
 cised profitably that guardianship conferred upon her by Al- 
 mighty God for the protection and glory of His Holy Word ; 
 so that she has never required, nor does she now require, any 
 stimulation from without. 
 
 HOW TO STUDY HOLY SCEIPTURE. 
 
 We must now, Venerable Brethren, as our purpose demands, 
 impart to you such counsels as seem best suited for carrying on 
 successfully the study of Biblical science. 
 
 But first it must be clearly understood whom we have to 
 oppose and contend against, and what are their tactics and their 
 arms. In earlier times the contest was chiefly with those who, 
 relying on private judgment and repudiating the divine tradi- 
 tions and teaching office of the Church, held the Scriptures to be 
 the one source of revelation and the final appeal in matters of
 
 POPE LEO XIII. ON THE STUDY OF HOLY SCPJPTUKE. 147 
 
 Faith. Now, we have to meet the Kationalists, true children 
 and inheritors of the older heretics, who, trusting in their turn 
 to their own way of thinking, have rejected even the scraps and 
 remnants of Christian belief which had been handed down to 
 them. They deny that there is any such thing as revelation or 
 inspiration, or Holy Scripture at all ; they see, instead, only the 
 forgeries and the falsehoods of men ; they set down the Scrip- 
 ture narratives as stupid fables and lying stories: the j)rophecies 
 and the oracles of God are to them either predictions made up 
 after the event or forecasts formed by the light of nature ; the 
 miracles and the wonders of God's power are not wliat they are 
 said to be, but the startling effects of natural law, or else mere 
 tricks and myths ; and the Apostolic Gospels and writings are 
 not the work of the apostles at all. These detestable errors, 
 whereby they think they destroy the truth of the divine books, 
 are obtruded on the world as the peremptory pronouncements of 
 a certain newly-invented "free science"; a science, however, 
 which is so far from final that they are perpetually modifying 
 and supplementing it. And there are some of them, who, not- 
 withstanding their impious opinions and utterances about God, 
 and Christ, the Gospels and the rest of Holy Scripture, would 
 fain be considered both theologians and Christians and men of 
 the gospel, and who attempt to disguise by such honorable name 
 their rashness and their pride. To them we must add not a few 
 professors of other sciences who approve their views and give 
 them assistance^, and are urged to attack the Bible by a similar 
 intolerance of revelation. And it is deplorable to see these 
 attacks growing every day more numerous and more severe. It 
 is sometimes men of learning and judgment who are assailed ; 
 but these have little difficulty in defending themselves from evil 
 consequences. The efforts and the arts of the enemy are chiefly 
 directed against the more ignorant masses of the people. They 
 diffuse their deadly poison by means of books, pamphlets, and 
 newspapers ; they spread it by addresses and by conversation ; 
 they are found everywhere ; and they are in possession of numer- 
 ous schools, taken by violence from the Church, in which, by 
 ridicule and scurrilous jesting, they pervert the credulous and 
 unformed minds of the young to the contempt of Holy Scripture.
 
 148 POPE LEO XIII. ON THE STUDY OF HOLY SCEIPTUEE. 
 
 Should not these things, Yenerable Brethren, stir up and set on 
 fire the heart of ev^ery Pastor, so that to this " knowledge, falsely 
 so called," ' may be opposed the ancient and true science which 
 the Church, through the apostles, has received from Christ, and 
 that Holy Scripture may find the champions that are needed in 
 so momentous a battle ? 
 
 Let our first care, then, be to see that in seminaries and aca- 
 demical institutions the study of Holy Scripture be placed on 
 such a footing as its own importance and the circumstances of 
 the time demand. /With this view, the first thing which requires 
 attention is the wise choice of Professors. Teachers of Sacred 
 Scripture are not to be appointed at haphazard out of the crowd ; 
 but they must be men whose character and fitness are proved by 
 their love of, and their long familiarity with the Bible, and by 
 suitable learning and study. 
 
 It is a matter of equal importance to provide in time for a 
 continuous succession of such teachers; and it will be well, 
 wherever this can be done, to select young men of good promise 
 who have successfully accomplished their theological course, and 
 to set them apart exclusively for Holy Scripture, affording them 
 facilities for full and complete studies. Professors, thus chosen 
 and thus prepared, may enter, with confidence, on the task that 
 is appointed for them ; and that they may carry out theii' work 
 well and profitably, let them take heed to the instructions We 
 now proceed to give. 
 
 At the commencement of a course of Holy Scripture let the 
 Professor strive earnestly to form the judgment of the young 
 beginners so as to train them equally to defend the sacred writ- 
 ings and to penetrate their meaning. This is the object of the 
 treatise which is called " Introduction." Here the student is 
 taught how to prove the integrity and authority of the Bible, 
 how to investigate and ascertain its true sense, and how to meet 
 and refute objections. It is needless to insist upon the imi:)ort- 
 ance of making these preliminary studies in an orderly and thor- 
 ough fashion, with the accompaniment and assistance of The- 
 ology ; for the whole subsequent course must rest on the founda- 
 
 ' I Tim. vi. 20.
 
 POPE LEO :XIII. ON THE STUDY OF HOLY SCRIPTURE. 149 
 
 tioii tlius laid aud make use of the light thus acquired. Next, 
 the teacher will turn his earnest attention to that more fruitful 
 division of Scripture science which has to do with interpretation; 
 wherein is imparted the method of using; the word of God for 
 the advantage of religion and piety. We recognize, without 
 hesitation, that neither the extent of the matter nor the time at 
 disposal allows each single book of the Bible to be separately 
 gone through. But the teaching should result in a definite and 
 ascertained method of interpretation — and, therefore, the Profes- 
 sor should equally avoid the mistake of giving a mere taste of 
 every Book, and of dwelling at too great length on a part of one 
 Book. If most schools cannot do what is done in the large insti- 
 tutions — that is, take the students through the whole of one or 
 two Books continuously and with a certain development — yet at 
 least those parts which are selected should be treated with suit- 
 able fulness ; in such a way that the students may learn from 
 the sample that is thus put before them to love and use the 
 remainder of the sacred Book during the whole of their lives. 
 The Professor, following the tradition of antiquity, will make 
 use of the Vulgate as his text ; for the Council of Trent decreed 
 that "in public lectures, disputations, preaching, and exposition," ' 
 the Vulgate is the " authentic " version ; and this is the existing 
 custom of the Church. At the same time, the other versions, 
 which Christian antiquity has approved, should not be neglected, 
 more especially the more ancient MSS. For, although the mean- 
 ing of the Hebrew and Greek is substantially rendered by the 
 Vulgate, nevertheless, wherever there may be ambiguity or want 
 of clearness, the " examination of older tongues," ^ to quote St. 
 Augustine, will be useful and advantageous. But in this matter 
 we need hardly say that the greatest prudence is required, for 
 the " office of a commentator," as St. Jerome says, " is to set forth 
 not what he himself would prefer, but what his author says."' 
 The question of "reading" having been, when necessary, care- 
 ^lly discussed, the next thins; is to investigate and expound the 
 meaning. And the first counsel to be given is this : that the 
 
 ' Sess. iv., deer, de edit, et usu sacr. libror. ^ De doclr. chr. iii., 4. 
 
 ^ Ad Pammachium.
 
 150 POPE LEO XIII. OX THE STUDY OF HOLY SCEIPTUEE. 
 
 more our adversaries contend to tlie contrary, so much the more 
 solicitously should we adhere to the received and approved can- 
 ons of interpretation. Hence, whilst weighing the meanings of 
 words, the connection of ideas, the parallelism of passages, and 
 the like, we should by all means make use of such illustrations 
 as can be drawn from opposite erudition of an external sort ; but 
 this should be done with caution, so as not to bestow on ques- U 
 
 tions of this kind more labor and time than are spent on the 
 Sacred Books themselves, and not to overload the minds of the 
 students with a mass of information that will be rather a hin- 
 drance than a help. 
 
 HOLT SCEIPTUEE AND THEOLOGY ; INTEEPEETATION ) THE 
 
 FATHEES. 
 
 The Professor may now safely pass on to the use of Scripture 
 in matters of theology. On this head it must be observed that 
 in addition to the usual reasons which make ancient writings more 
 or less difficult to understand, there are some which are peculiar 
 to the Bible. For the language of the Bible is employed to ex- 
 press, under the inspiration of the Holy Ghost, many things 
 which are beyond the power and scope of the reason of man — 
 that is to say, divine mysteries and all that is related to them. 
 There is sometimes in such passages a fulness and a hidden depth 
 of meaning which the letter hardly expresses and which the laws 
 of interpretation hardly warrant. Moreover, the literal sense 
 itself frequently admits other senses, adapted to illustrate dogma 
 or to confirm morality. Wherefore, it must be recognized that 
 the sacred writings are wraj)t in a certain religious obscurity, and 
 that no one can enter into their interior without a guide;' God 
 so disposing, as the holy Fathers commonly teach, in order that 
 men may investigate them with greater ardor and earnestness, 
 and that what is attained with difficulty may sink more deeply 
 into the mind and heart ; and, most of all, that they may under- 
 stand that God has delivered the Holy Scripture to the Church, 
 and that in reading and making use of His Word, they must fol- 
 low the Church as their guide and their teacher. St. Irenseus 
 
 ' S. Hier. ad Paulin. de studio Script, ep. lili., 4.
 
 POPE LEO XIII. ON THE STUDY OF HOLY SCRIPTURE. 151 
 
 long since laid down, that where the charismata of God were, 
 there the truth was to be learnt, and the Holy Scripture was 
 safely interpreted by those who had the Apostolic succession.^ 
 His teaching, and that of other holy Fathers, is taken up by the 
 Council of the Vatican, which, in renewing the decree of Trent, 
 declares its "mind" to be this — that "in things of faith and 
 morals, belonging to the building up of Christian doctrine, that 
 is to be considered the true sense of Holy Scripture, which has 
 been held and is held by Our Holy Mother the Church, whose 
 place it is to judge of the true sense and interpretation of the 
 Scriptures ; and, therefore, that it is permitted to no one to inter- 
 pret Holy Scripture against such sense or also against the unani- 
 mous agreement of the Fathers."* By this most wise decree the 
 Church by no means prevents or restrains the pursuit of Biblical 
 science, but rather protects it from error, and largely assists its 
 real progress. A wide field is still left open to the private 
 student, in which his hermeneutical skill may display itself with 
 signal effect and to the advantage of the Church. On the one 
 band, in those passages of Holy Scripture, which have not as yet 
 received a certain and definite interpretation, such labors may, in 
 the benignant providence of God, prepare for and bring to 
 maturity the judgment of the Church ; on the other, in passages 
 already defined, the priv^ate student may do work equally valuable, 
 either by setting them forth more clearly to the flock and more 
 skilfully to scholars, or by defending them more powerfully from 
 hostile attack. Wherefore the first and dearest object of the 
 Catholic commentator should be to interpret those passages which 
 have received an authentic interpretation either from the sacred 
 writers themselves, under the insi^iration of the Holy Ghost (as 
 in many places of the New Testament), or from the Church, under 
 the assistance of the same Holy Spirit, whether by her solemn 
 judgment or her ordinary and universal maglsterium' — to inter- 
 pret these passages in that identical sense, and to prove, by all 
 the resources of science, that sound hermeneutical laws admit of 
 no other interpretation. In the other passages, the analogy of 
 
 • C. haer. iv., 26, 5. 
 
 ■^ 8es8. iii., cap. ii., de revel. ; cf. Cone. Trid. seas. iv. decretde edit, et usu sacr. lihror. 
 
 ^ Cone, vat, sess. iii., cap. ii., defide.
 
 152 POPE LEO XIII. ON THE STUDY OF HOLY SCRIPTURE. 
 
 faith sLould be followed, and Catholic doctrine, as authoritatively 
 proposed by the Church, should be held as the supreme law; for, 
 seeiuo- that the same God is the author both of the Sacred Books 
 and of the doctrine committed to the Church, it is clearly impos- 
 sible that any teaching can, by legitimate means, be extracted 
 from the former, which shall, in any respect, be at variance with 
 the latter. Hence it follows that all interpretation is foolish and 
 false which either makes the sacred writers disagree one with 
 another, or is opposed to the doctrine of the Church. The Pro- 
 fessor of Holy Scripture, therefore, amongst other recommenda- 
 tions, must be well acquainted with the whole circle of Theology 
 and deeply read in the commentaries of the Holy Fathers and 
 Doctors, and other interpreters of mark.' This is inculcated by 
 St. Jerome, and still more ft-equently by St. Augustine, who thus 
 justly complains: "If there is no branch of teaching, however 
 humble and easy to learn, which does not require a master, what 
 can be a greater sign of rashness and pride than to refuse to study 
 the Books of the divine mysteries by the help of those who have 
 interpreted them ? " ' The other Fathers have said the same, and 
 have confirmed it by their example, for they "endeavored to ac- 
 quire the understanding of the Holy Scriptures not by their own 
 lights and ideas, but from the writings and authority of the 
 ancients, who, in their turn, as we know, received the rule of 
 interpretation in direct line from the Apostles." ' The Holy Fa- 
 thers "to whom, after the Apostles, the Church owes its growth — ■ 
 who have planted, watered, built, governed, and cherished it,"^ 
 the Holy Fathers, We say, are of supreme authority, whenever 
 they all interpret in one and the same manner any text of the 
 Bible, as pertaining to the doctrine of faith or morals ; for their 
 unanimity clearly evinces that such interpretation has come down 
 from the Apostles as a matter of Catholic faith. The opinion of 
 the Fathers is also of very great weight when they treat of these 
 matters in their capacity of doctors, unofficially ; not only be- 
 cause they excel in their knowledge of revealed doctrine and in 
 their acquaintance with many things which are useful in under- 
 
 • Ibid. 
 
 ^ Rufinus Hist. eccl. ii., 9, 
 
 * Ad Honorat de util. cred. xvii., 35. 
 •• S. Aug. c. Julian. 11., 10, 37.
 
 POPE LEO XIII. ON THE STUDY OF HOLY SCEIPTUEE. 153 
 
 standing the apostolic Books, but because they are men of emi- 
 nent sanctity and of ardent zeal for the truth, on whom God has 
 bestowed a more ample measure of His light. Wherefore the ex- 
 positor should make it his duty to follow their footsteps with all 
 reverence, and to use their labors with intelligent appreciation. 
 
 But he must not on that account consider that it is forbidden, 
 when just cause exists, to push inquiry and exposition beyond 
 what the Fathers have done; provided he carefully observes the 
 rule so wisely laid down by St. Augustine — not to depart from 
 the literal and obvious sense, except only where reason makes it 
 untenable or necessity requires ; ^ a rule to which it is the more 
 necessary to adhere strictly in these times, when the thirst for 
 novelty and unrestrained freedom of thought make the danger of 
 error most real and proximate. Neither should those passages be 
 neglected which the Fathers have understood in an allegorical or 
 figurative sense, more especially when such interpretation is 
 justified by the literal, and when it rests on the authority of 
 many. For this method of interpretation has been received by 
 the Church from the Apostles, and has been approved by her 
 own practice, as the holy Liturgy attests ; although it is true that 
 the holy Fathers did not thereby pretend directly to demonstrate 
 dogmas of faith, but used it as a means of promoting virtue and 
 piety, such as, by their own experience, they knew to be most 
 valuable. The authority of other Catholic interpreters is not so 
 great ; but the study of Scripture has always continued to ad- 
 vance in the Church, and, therefore, these commentaries also have 
 their own honorable place, and are serviceable in many ways for 
 the refutation of assailants and the explanation of difficulties. 
 But it is most unbecoming to pass by, in ignorance or contempt, 
 the excellent work which Catholics have left in abundance, and 
 to have recourse to the works of non-Catholics — and to seek in 
 them, to the detriment of sound doctrine and often to the peril of 
 faith, the explanation of passages on which Catholics long ago 
 have successfully employed their talent and their labor. For 
 although the studies of non-Catholics, used with prudence, may 
 sometimes be of use to the Catholic student, he should, neverthe- 
 
 » De Oen. ad Hit. Iviii.. c. 7, 13.
 
 154 POPE LEO XI n. ON THE STUDY OF HOLY SCRIPTURE. 
 
 less, bear well in mind — as the Fathers also teach in numerous 
 passages ' — that the sense of Holy Scripture can nowhere be found 
 incorrupt outside the Church, and cannot be expected to be found 
 in writers who, being without the true faith, only gnaw the bark 
 of the Sacred Scripture, and never attain its pith. 
 
 Most desirable is it, and most essential, that the whole teach- 
 ing of Theology should be pervaded and animated by the use of 
 the divine Word of God. This is what the Fathers and the 
 greatest theologians of all ages have desired and reduced to prac- 
 tice. It was chiefly out of the Sacred Writings that they endeav- 
 ored to proclaim and establish the Articles of Faith and the truths 
 therewith connected, and it was in them, together with divine 
 Tradition, that they found the refutation of heretical error, and 
 the reasonableness, the true meaning, and the mutual relation of 
 the truths of Catholicism. Nor will any one w^onder at this who 
 considers that the Sacred Books hold such an eminent position 
 among the sources of revelation that without their assiduous 
 study and use. Theology cannot be placed on its true footing, or 
 treated as its dignity demands. For although it is right and 
 proper that students in academies and schools should be chiefly 
 exercised in acquiring a scientific knowledge of dogma, by means 
 of reasoning from the Articles of Faith to their consequences, 
 according to the rules of approved and sound philosophy — never- 
 theless the judicious and instructed theologian will by no means 
 pass by that method of doctrinal demonstration which draws its 
 proof from the authority of the Bible ; " for (Theology) does not 
 receive her first principles from any other science, but immedi- 
 ately from God by revelation. And, therefore, she does not 
 receive of other sciences as from a superior, but uses them as her 
 inferiors or handmaids." ' It is this view of doctrinal teaching 
 which is laid down and recommended by the prince of theolo- 
 gians, St. Thomas of Aquin ; ' who, moreover, shows — such being 
 the essential character of Christian Theology — how she can de- 
 fend her own principles against attack : " If the adversary," he 
 says, " do but grant any portion of the divine revelation, we have 
 
 ' Cfr. Clem. Alex. Strom, vii., 16 ; Orig. de princ. iv., 8 ; in Levit. horn. 4, 8 ; Tertull. 
 de praescr. 15, seqg.; S. Hilar. Pict. in Matth. 13, 1. 
 
 ^ S. Greg. M. Moral xx. 9 (al. 11). ^ Summ. theol. p. i., q. i., a. 5 ad 2
 
 POPE LEO Xlir. ox THE STUDY OF HOLY SCRIPTURE. 155 
 
 an arguineDt against him; thus, against a heretic we can employ 
 Scripture authority, and against those who deny one article, we 
 can use another. But if our opponent reject divine revelation 
 entirely, there is then no way left to prove the Articles of Faith 
 by reasoning ; we can only solve the difficulties which are raised 
 against them." ' Care must be taken, then, that beginners ap- 
 proach the study of the Bible well prepared and furnished ; other- 
 wise, just hopes will be frustrated, or, perchance, what is worse, 
 they will unthinkingly risk the danger of error, falling an easy prey 
 to the sophisms and labored erudition of the Rationalists. The 
 best preparation will be a conscientious application to philosophy 
 and theology under the guidance of St. Thomas of Aquin, and a 
 thorough training therein — as We ourselves have elsewhere 
 pointed out and directed. By this means, both in Biblical studies 
 and in that part of Theology which is called positive^ they will 
 pursue the right path and make satisfactory progress. 
 
 THE AUTHORITY OF HOLY SCRIPTURE; MODERN" CRITICISM; 
 PHYSICAL SCIENCE. 
 
 To prove, to expound, to illustrate Catholic doctrine by the 
 legitimate and skilful interpretation of the Bible, is much ; but 
 there is a second part of the subject of equal importance and 
 equal difficulty — the maintenance in the strongest possible way 
 of its full authority. This cannot be done completely or satis- 
 factorily except by means of the living and proper magisterium of 
 the Church. The Church, " by reason of her wonderful propa- 
 gation, her distinguished sanctity and inexhaustible fecundity in 
 good, her Catholic unity, and her unshaken stability, is herself a 
 great and perpetual motive of credibility, and an unassailable 
 testimony to her own Divine mission." ' But since the divine and 
 infallible magisterium of the Church rests also on the authority 
 of Holy Scripture, the first thing to be done is to vindicate the 
 trustworthiness of the sacred records, at least as human docu- 
 ments, from which can be clearly proved, as from primitive and 
 authentic testimony, the Divinity and the mission of Christ our 
 Lord, the institution of a hierarchical Church and the primacy of 
 
 ' Ibid. a. 8. * Cone. Vat. seas, iii., c. iii. defide.
 
 156 POPE LEO XIII. OX THE STUDY OF HOLY SCEIPTUEE. 
 
 Peter and his successors. It is most desirable, therefore, that 
 there should be numerous members of the clergy well prepared 
 to enter upon a contest of this nature, and to repulse hostile 
 assaults, chiefly trusting in that armor of God recommended by 
 the Apostle/ but also not unaccustomed to modern methods of 
 attack. This is beautifully alluded to by St. John Chrysostom, 
 when describing the duties of priests: "We must use every en- 
 deavor that the ' Word of God may dwell in us abundantly,' " 
 and not merely for one kind ot fight must we be prepared — for 
 the contest is many-sided and the enemy is of every sort; and 
 they do not all use the same weapons nor make their onset in the 
 same Avay. Wherefore it is needful that the man who has to 
 contend against all should be acquainted with the engines and 
 the arts of all — that he should be at once archer and slinger, 
 commandant and officer, general and private soldier, foot-soldier 
 and horseman, skilled in sea-fight and in siege; for, unless he 
 knows every trick and turn of war, the devil is well able, if only 
 a single door be left open, to get in his fierce bands and carry oQ 
 the sheep."' The sophisms of the enemy and his manifold arts of 
 attack we have already touched upon. Let us now say a word 
 of advice on the means of defence. The first means is the study 
 of the Oriental languages and of the art of criticism. These two 
 acquirements are in these days held in high estimation, and, there- 
 fore, the clergy, by making themselves more or less fully acquainted 
 with them as time and place may demand, will the better be able 
 to discharge their office with becoming credit ; for they must make 
 themselves "all to all,"' always "ready to satisfy every one that 
 asketh them a reason for the hope that is in them." * Hence it is 
 most proper that Professors of Sacred Scripture and theologians 
 should master those tongues in which the Sacred Books were 
 originally written ; and it would be well that Church students 
 also should cultivate them, more especially those who aspire to 
 academic degrees. And endeavors should be made to establish 
 in all academic institutions — as has already been laudibly done 
 in many — chairs of the other ancient languages, especially the 
 
 ' Eph. vi. 13, seqg. ^ Cfr. Coloss. iii. 16. ^ j)g Sarerdotio iv. 4. 
 
 * 1 Cor. ix. 22. 6 j pgter iii. 15.
 
 POPE LEO XIII. OlSr THE STUDY OF HOLY SCRIPTURE. 157 
 
 Semitic, and of subjects connected therewith, for the benefit, 
 principally, of those who are intended to profess sacred literature. 
 These latter, with a similar object in view, should make them- 
 s'elves well and thoroughly acquainted with the art of true criti- 
 cism. There has arisen, to the great detriment of religion, an 
 inept method, dignified by the name of the " higher criticism," 
 which pretends to judge of tlie origin, integrity, and authority 
 of each Book from internal indications alone. It is clear, on the 
 other hand, that in historical questions, such as the origin and 
 the handing down of writings, the witness of history is of pri- 
 mary importance, and that historical investigation should be made 
 with the utmost care; and that in this matter internal evidence 
 is seldom of great value, except as confirmation. To look upon 
 it in any other light will be to open the door to many evil con- 
 sequences. It will make the enemies of religion much more bold 
 and confident in attacking and mangling the Sacred Books ; and 
 this vaunted " higher criticism " will resolve itself into the reflec- 
 tion of the bias and the prejudice of the critics. It will not 
 throw on the Scripture the light whicli is sought, or prove of any 
 advantage to doctrine ; it will only give rise to disagreement and 
 dissension, those sure notes of error, which the critics in question 
 so plentifully exhibit in their own persons ; and seeing that most 
 of them are tainted with false philosophy and rationalism, it must 
 lead to the elimination from the sacred wi^i tings of all prophecy 
 and miracle, and of everything else that is outside the natural 
 order. 
 
 In the second place, we have to contend against those who, 
 making an evil use of physical science, minutely scrutinize the 
 Sacred Book in order to detect the writers in a mistake, and to 
 take occasion to vilify its contents. Attacks of this kind, bearing 
 as they do on matters of sensible experience, are peculiarly dan- 
 gerous to the masses, and also to the young who are beginning 
 their literary studies; for the young, if they lose their reverence 
 for the Holy Scripture on one or more points, are easily led to 
 give up believing in it altogether. It need not be pointed out 
 how the nature of science, just as it is so admirably adapted to 
 show forth the glory of the Great Creator, provided it be taught 
 as it should be, so, if it be perversely imparted to the youthful
 
 ir>8 VOVd LEO XIII. ON THE STCJDY OF HOLY SCEIPTLRE. 
 
 intellio'ence, it may prove most fatal in destroying the principles 
 of true philosophy and in the corruption of morality. Hence to 
 tlie Professor of Sacred Scripture a knowledge of natural science 
 will be of very great assistance in detecting such attacks on tlfe 
 Sacred Books, and in refuting them. There can never, indeed, be 
 any real discrepancy l3etween the theologian and the physicist, as 
 lonf as each confines himself within his own lines, and both are 
 careful, as St. Augustine warns us, "not to make rash assertions, or 
 to assert what is not known as known." ^ If dissension should arise 
 between them, here is the rule also laid down by St. Augustine, 
 for the theologian : " Whatever they can really demonstrate to be 
 true of physical nature, we must show to be capable of recon- 
 ciliation with our Scriptures ; and whatever they assert in their 
 treatises, which is contrary to these Scriptures of ours, that is to 
 Catholic faitb, we must either prove it as well as we can to be 
 entirely false, or at all events we must, without the smallest hesi- 
 tation, believe it to be so."' To understand how just is the rule 
 'here formulated we must remember, first, that the sacred writers, 
 or to speak more accurately, the Holy Ghost " Who spoke by 
 them, did not intend to teach men these things (that is to say, 
 the essential nature of the things of the visible universe), things 
 in no way profitable unto salvation,"' Hence they did not seek 
 to penetrate the secrets of nature, but rather described and dealt 
 with thino-s in more or less fimirative lano^uao^e, or in terms which 
 were commonly used at the time, and which in many instances 
 are in daily use at this day, even by the most eminent men of 
 science. Ordinary speech primarily and properly describes what 
 comes under the senses ; and somewhat in the same way the 
 sacred writers — as the Angelic Doctor also reminds us — ^^ went 
 by what sensibly appeared,"' or put down what God, speaking 
 +0 men, signified, in the way men could understand and were ac- 
 customed to. 
 
 The unshrinking defence of the Holy Scripture, however, does 
 not require that we should equally uphold all the opinions which 
 each of the Fathers or the more recent interpreters have put forth 
 
 In. Oen. op. imperf. ix. 30. * Be Gen. ad litt., i. 21, 41. 
 
 S. Aug. ib. ii. 9, 20. * Summa theol. p. i., q. Ixxx., a. 1 ad 3.
 
 POPE LEO XIII. OlSr THE STUDY OF HOLY SCEIPTUEE. 159 
 
 in explaining it ; for it may be that, in commenting on passages 
 where physical matters occur, they have sometimes expressed the 
 ideas of their own times, and thus made statements which in 
 these days have been abandoned as incorrect. Hence, in their 
 interpretations, we must carefully note what they lay down as 
 belonging to faith, or as intimately connected with faith — what 
 they are unanimous in. For " in those things which do not 
 come under the obligation of faith, the Saints were at liberty to 
 hold divergent opinions, just as we ourselves are," ' according to 
 the saying of St. Thoma's. And in another place he says most 
 admirably : " When philosophers are agreed upon a point, and 
 it is not contrary to our faith, it is safer, in my opinion, neither 
 to lay down such a point as a dogma of faith, even though it is 
 perhaps so presented by the philosophers, nor to reject it as 
 against faith, lest we thus give to the wise of this world an occa- 
 sion of despising our faith." ^ The Catholic interpreter, although 
 he should show that those facts of natural science which investi- 
 gators affirm to be now quite certain are not contrary to the 
 Scripture rightly explained, must, nevertheless, always bear in 
 mind, that much which has been held and proved as certain has 
 afterwards been called in question and rejected. And if writers 
 on physics travel outside the boundaries of their own branch, 
 and carry their erroneous teaching into the domain of philosophy, 
 let them be handed over to philosophers for refutation. 
 
 INSPIRATIOlSr INCOMPATIBLE WITH ERROE. 
 
 The principles here laid down will apply to cognate sciences, 
 and especially to history. It is a lamentable fact that there are 
 many who with great labor carry out and publish investigations 
 on the monuments of antiquity, the manners and institutions of 
 nations and other illustrative subjects, and whose chief purpose 
 in all this is too often to find mistakes in the sacred writings and 
 so to shake and weaken their authority. Some of these writers 
 display not only extreme hostility, but the greatest unfairness; 
 in their eyes a profane book or ancient document is accepted 
 without hesitation, whilst the Scripture, if they only find in it a 
 
 ' In Sent, ii., Dist. q. i., a. 3. * Opusc. x.
 
 160 POPE LEO XIII. ON THE STUDY OF HOLY SCRIPTURE. 
 
 suspicion of error, is set down with the slightest possible discus- 
 sion as quite untrustworthy. It is true, no doubt, that copyists 
 have made mistakes in the text of the Bible ; this question, when 
 it arises, should be carefully considered on its merits, and the 
 fact not too easily admitted, but only in those passages where 
 the proof is clear. It may also happen that the sense of a passage 
 remains ambiguous, and in this case good hermeneutical methods 
 will greatly assist in clearing up the obscurity. But it is abso- 
 lutely wrong and forbidden, either to narrow inspiration to cer- 
 tain parts only of Holy Scripture, or to admit that the sacred 
 writer has erred. For the system of those w^ho, in order to rid 
 themselves of these difficulties, do not hesitate to concede that 
 divine inspiration regards the things of faith and morals, and 
 nothing beyond, because (as they wrongly think) in a ques- 
 tion of the truth or falsehood of a passage, we should consider 
 not so much what God has said as the reason and purpose which 
 He had in mind in saying it — this system cannot be tolerated. 
 For all the books which the Church receives as sacred and can- 
 onical, are written wholly and entirely, with all their parts, at 
 the dictation of the Holy Ghost ; and so far is it from being pos- 
 sible that any error can co-exist with inspiration, that inspiration 
 not only is essentially incompatible with error, but excludes and 
 rejects it as absolutely and necessarily, as it is impossible that 
 God Himself, the supreme Truth, can utter that which is not 
 true. This is the ancient and unchanging faith of the Church, 
 solemnly defined in the Councils of Florence and of Trent, and 
 finally confirmed and more expressly formulated by the Council 
 of the Vatican. These are the words of the last : " The Books 
 of the Old and New Testament, whole and entire, with all their 
 parts, as enumerated in the decree of the same Council (Trent) 
 and in the ancient Latin Vulgate, are to be received as sacred 
 and canonical. And the Church holds them as sacred and can- 
 onical, not because, having been composed by human industry, 
 they were afterwards approved by her authority; nor only 
 because they contain revelation without error ; but because, hav- 
 ing been written under the inspiration of the Holy Ghost, they 
 have God for their Author." ' Hence, because the Holy Ghost 
 
 ' Ses8. iii., c. ii., de Rev.
 
 POPE LEO XIII. ON THE STUDY OF HOLY SCRIPTCEE. 161 
 
 employed men as His instruments, we cannot, therefore, say that 
 it was these inspired instruments who, perchance, have fallen 
 into eri'or, and not the primary author. For, by supernatural 
 power, He so moved and impelled them to write — He was so pres- 
 ent to them — that the things which He ordered, and those only, 
 they, first, rightly understood, then willed faithfully to write 
 down, and finally expressed in apt words and with infallible 
 truth. Otherwise, it could not be said that He was the Author 
 of the entire Scripture. Such has always been the persuasion of 
 the Fathers. "Therefore," says St. Augustine, "since they wrote 
 the things which He showed and uttered to them, it cannot be 
 pretended that He is not the writer ; for His members executed 
 what their Head dictated." ' And St. Gregory the Great thus 
 pronounces : " Most supei'fluous it is to inquire who wrote these 
 things — we loyally believe the Holy Ghost to be the author of 
 the book. He wrote it Who dictated it for writing ; He wrote 
 it Who inspired its execution." ' 
 
 It follows that those who maintain that an error is possible in 
 any genuine passage of the sacred writings, either pervert the 
 Catholic notion of inspiration, or make God the author of such 
 error. And so emphatically were all the Fathers and Doctors 
 agreed that the Divine writings, as left by the hagiographers, 
 are free from all error, that they labored earnestly, with no less 
 skill than reverence, to reconcile with each other those numerous 
 passages which seem at variance — the very passages which in 
 great measure have been taken up by tlie "higher criticism"; 
 for they were unanimous in laying it down, that those writings, 
 in their entirety and in all their parts, were equally from the 
 afflatus of Almighty God, and that God, speaking by the sacred 
 writers, could not set down anything but what was true. The 
 words of St. Augustine to St. Jerome may sum up what they 
 taught : " On my own part I confess to your charity that it is 
 only to those Books of Scripture which are now called canonical 
 that I have learned to pay such honor and reverence as to believe 
 most firmly that none of their writers has fallen into any error. 
 And if in these Books I meet anything which seems contrary to 
 
 » Be consensu Evangel. 1. 1, c. 35. '^ Praef. in Job, n. 2.
 
 162 POPE LEO XIII. ON THE STUDY OF HOLY SCRIPTrTEE. 
 
 truth, I shall not hesitate to conclude either that the text is 
 faulty, or that the translator has not expressed the meaning of 
 the passage, or that I myself do not understand." ' 
 
 But to undertake fully and perfectly, and with all the weapons 
 of the "best science, the defence of the Holy Bible is far more 
 than can be looked for from the exertions of commentators and 
 theologians alone. It is an enterprise in which we have a right 
 to expect the co-operation of all those Catholics who have 
 acquired reputation in any branch of learning whatever. As in 
 the past, so at the present time, the Church is never without the 
 graceful support of her accomplished children ; may their ser- 
 vices to the Faith ^row and increase ! For there is nothing 
 which We believe to be more needful than that truth should find 
 defenders more powerful and more numerous than the enemies it 
 has to face ; nor is there anything which is better calculated to 
 impress the masses with respect for truth than to see it boldly 
 proclaimed by learned and distinguished men. Moreover, the 
 bitter tongues of objectors will be silenced, or at least they will 
 not dare to insist so shamelessly that faith is the enemy of science, 
 when they see that scientific men of eminence in their profession 
 show towards faith the most marked honor and respect. Seeing, 
 then, that those can do so much for the advantage of religion on 
 whom the goodness of Almighty God has bestowed, together 
 with the grace of the faith, great natural talent, let such men, in 
 this bitter conflict of which the Holy Scripture is the object, 
 select each of them the branch of study most suitable to his cir- 
 cumstances, and endeavor to excel therein, and thus be prepared 
 to repulse with credit and distinction the assaults on the Word 
 of Grod. And it is Our pleasing duty to give deserved praise to 
 a work which certain Catholics have taken up — that is to say, 
 the formation of societies and the contribution of considerable 
 sums of money, for the purpose of supplying studious and learned 
 men with every kind of help and assistance in carrying out com- 
 ])lete studies. Truly an excellent fashion of investing money, 
 and well suited to the times in which we live ! The less hope of 
 public patronage there is for Catholic study, the more ready and 
 
 ' Ep. Ixxvii. 1. el erebriua alibi.
 
 POPE LEO XIII. ON THE STUDY OF HOLY SCRIPTURE. 163 
 
 the more abundant should be the liberality of private persons — • 
 those to whom God has given riches thus willingly making use 
 of their means to safeguard the treasure of His revealed doctrine. 
 
 SUMMARY. 
 
 In order that all these endeavors and exertions may really 
 prove advantageous to the cause of the Bible, let scholars keep 
 steadfastly to the principles which We have in this Letter laid 
 down. Let them loyally hold that God, the Creator and Ruler 
 of all things, is also the Author of the Scriptures — and that, 
 therefore, nothing can be proved either by physical science or 
 archaeology which can really contradict the Scriptures. If, then, 
 apparent contradiction be met with, every effort should be made 
 to remove it. Judicious theologians and commentators should 
 be consulted as to what is the true or most probable meaning of 
 the passage in discussion, and the hostile arguments should be 
 carefully weighed. Even if the difficulty is after all not cleared 
 up and the discrepancy seems to remain, the contest must not be 
 abandoned ; truth cannot contradict truth, and we may be sure 
 that some mistake has been made either in the interpretation of 
 the sacred words, or in the polemical discussion itself; and if no 
 such mistake can be detected, we must then suspend judgment 
 for the time being. There have been objections without number 
 perseveringly directed against the Scripture for many a long 
 year, which have been proved to be futile and are now never 
 heard of; and not unfrequently interpretations have been placed 
 on certain passages of Scripture (not belonging to the rule of 
 faith or morals) which have been rectified by more careful investi- 
 gations. As time goes on, mistaken views die and disappear ; but 
 " truth remaineth and groweth stronger forever and ever." ^ 
 Wherefore, as no one should be so presumptuous as to think that 
 he understands the whole of the Scripture, in which St. Augustine 
 himself confessed that there was more that he did not know, than 
 that he knew," so, if he should come upon anything that seems 
 incapable of solution, he must take to heart the cautious rule of 
 the same holy Doctor : " It is better even to be oppressed by 
 
 ' 3 Esdr. iT. 38. ^ Ad lanuar. ep. Iv. 2L
 
 164 POPE LEO XIII. ON THE STUDY OF HOLY SCRIPTURE. 
 
 unknown but useful signs, than to interpret them uselessly and 
 thus to throw off the yoke only to be caught in the trap of 
 
 error." ' 
 
 As to those who pursue the subsidiary studies of which We 
 have spoken, if they honestly and modestly follow the counsels 
 We have o-iven — if by their pen and their voice they make their 
 studies profitable against the enemies of truth, and useful in sav- 
 ino- the young from the loss of their faith — they may justly con- 
 gratulate themselves on their worthy service to the Sacred Writ- 
 ing's, and on affording to Catholicism that assistance which the 
 Church has a right to expect from the piety and learning of her 
 children. 
 
 Such, Venerable Brethren, are the admonitions and the instruc- 
 tions which, by the help of God, We have thought it well, at 
 the present moment, to offer to you on the study of Holy Scrip- 
 ture. It will now be your province to see that what We have 
 said be observed and put in practice with all due reverence and 
 exactness ; that so. We may prove our gratitude to God for the 
 communication to man of the Words of His Wisdom, and that 
 all the good results so much to be desired may be realized, espe- 
 cially as they affect the training of the students of the Church, 
 which is our own great solicitude and the Church's hope. Exert 
 yourself with willing alacrity, and use your authority and your 
 persuasion in order that these studies may be held in just regard 
 and may flourish, in Seminaries and in the educational Institu- 
 tions which are under your jurisdiction. Let them flourish in 
 completeness and in happy success, under the direction of the 
 Church, in accordance with the salutary teaching and example of 
 the holy Fathers, and the laudable traditions of antiquity ; and, 
 as time goes on, let them be widened and extended as the inter- 
 ests and glory of truth may require — the interest of that Catho- 
 lic Truth, which comes from above, the never-failing source of 
 man's salvation. Finally, We admonish, with paternal love, all 
 students and ministers of the Church always to approach the 
 Sacred Writings w-ith reverence and piety ; for it is impossible 
 to attain to the profitable understanding thereof unless the arro- 
 
 ' De doctr. chr. iii. 9, 18.
 
 POPE LEO XIII. ON THE STUDY OF HOLY SCRIPTURE. 165 
 
 gance of " eartlily " science be laid aside, and there be excited in 
 the heart the holy desire for that wisdom "which is from abo\'e." 
 In this way the intelligence, which is once admitted to these 
 sacred studies, and thereby illuminated and strengthened, will 
 acquire a marvellous facility in detecting and avoiding the fal- 
 lacies of human science, and in gathering and using for eternal 
 salvation all that is valuable and precious ; whilst, at the same 
 time, the heart will grow warm, and will strive, with ardent 
 longing, to advance in vii^tue and in divine love. " Blessed are 
 they who examine His testimonies; they shall seek Him with 
 their whole heart." ^ 
 
 And now, filled with hope in the divine assistance, and trust- 
 ing to your pastoral solicitude — as a pledge of heavenly grace, 
 and a sign of Our special good-will — to you all, and to the Clergy, 
 and the whole flock entrusted to you. We lovingly impart in 
 Our Lord the Apostolic Benediction. 
 
 Given at St. Peter's, at Rome, the 18th day of November, 1893, 
 the eighteenth year of Our Pontificate. 
 
 POPE LEO xm. 
 
 ' Ps. xviii. 2.
 
 ©JKe porfraif Syaffer^ 
 
 OK 
 
 Greal^ Defenders of fhe Faii^h 
 
 11^ -^:m:ei^io-^. 
 
 Monsignor SatoUi, the Apostolic Delegate, and personal rep- 
 resentative of the Pope in the United States, has pronounced 
 the present portrait as the best that has ever been made. The 
 Apostolic Delegate is a man of varied and profound learning, 
 and has enjoyed since his boyhood the personal friendship of the 
 Holy Father. He had the honor to represent the Vatican at the 
 great Columbian Exposition at Chicago. 
 
 His Eminence Cardinal G-ibbons, of Baltimore. The present 
 portrait of Cardinal Gribbons has been expressly made for this 
 work, and is the most artistic in execution and the most recent 
 tha% has been produced. As the head of the American hier- 
 archy, Cardinal Gibbons commands universal considei'ation for 
 his strong, progressive, patriotic sentiments. 
 
 His Eminence Cardinal McCloskey, the first American ever 
 raised to the dignity of the Cardinalate, and the successor of 
 the renowned Archbishop Hughes in the greatest of American 
 dioceses, proved himself in every way equal to the distinguished 
 position he occupied. 
 
 Statue of Columbus. This is an exact representation of the 
 new statue of Columbus, designed by Sunol for Central Park, 
 New York City. It exhibits the great Catholic discoverer in his 
 true attitude, holding in his hand the banner of his sovereign and 
 the Cross of his Kedeemer, and his countenance displaying im- 
 plicit belief in the sublimity of his mission, and an entire reliance 
 on Grod, in whose hands he felt himself an humble instrument for 
 the accomplishment of his noble purpose. 
 
 Archbishop Carroll, of Baltimore, will always hold a unique 
 place as the origin of the American episcopacy, the first
 
 ii PORTKAIT GALLERY OF DEFENDERS OF THE FAITH IN AMERICA. 
 
 bishop aud afterward the first arclibisliop in the United States. 
 His patriotism during the War for Independence makes him as 
 well known as an American patriot as a Catholic prelate. The 
 present portrait was furnished by the late Dr. Shea as an authen- 
 tic one. 
 
 Rt. Rev. Peter R. Kenrick, Archbishop of St. Louis, is the 
 oldest member of the iVmerican hierarchy, being now (1894) 
 nearly 90 years of age. He has been a bishop for nearly 54 years, 
 and the record of his labors for more than 60 years forms one of 
 the most interesting chapters in the history of the Church in the 
 United States. 
 
 Most Rev. John J. WiUiams, Archbishop of Boston, occupies 
 an eminent place in the ranks of the American hierarchy by 
 his administrative ability and his zeal in the cause of religion. 
 He is a learned, able, and dignified prelate, and a worthy suc- 
 cessor of the great Cheverus, who afterward became Cardinal. 
 
 Most Rev. Archbishop Corrigan. The present portrait of 
 the distinguished Archbishop of New York was furnished by 
 himself expressly for this work, and is not only the best but the 
 latest one of His Grace. Archbishop Corrigan was formerly Bishop 
 of Newark, from whence he was elevated to the greatest diocese 
 in the United States, while yet the youngest member of the hier- 
 archy. 
 
 Most Rev. Patrick John Ryan, Archbishop of Philadelphia, 
 is recognized as the most eloquent pulpit orator in the United. 
 States. This portrait was taken in Rome, which the arch- 
 bishop visited recently, and is the best as well as the latest 
 likeness of this eminent prelate, being furnished the publishers 
 by His Grace for this work. 
 
 Rt. Rev. John J. Keane, Rector of the Catholic University 
 at Washington, and formerly Bishop of Richmond, is one of 
 the ablest intellects in the country. His abilities are admired 
 and praised by non-Catholics as earnestly as by those of his own 
 faith. He has taken an active part in the organization of Catholic 
 societies throughout the country, and in the cause of Catholic 
 hisrher education.
 
 PORTRAIT GALLERY OF DEFENDERS OF THE FAITH IIS" AMERICA. Ill 
 
 Archbishop Elder, of Cincinnati, holds a prominent place 
 in the ranks of the American hierarchy. During the war, as 
 Bishop of Natchez, Miss., he won a national reputation by his 
 zeal and activity in succoring the wounded, and by his successful 
 resistance to the military authorities of the district, who sought 
 to prescribe a certain prayer to be recited in his diocese. 
 
 Most Rev. P. A. Feehan, Archbishop of Chicago, is noted as 
 one of the most successful administrators in the Church in 
 America. During the short time he was Bishop of Nashville, 
 that diocese more than doubled the number of its priests and 
 churches. Under his energetic impulse the Church in the arch- 
 diocese of Chicago is making equally rapid progress. He was a 
 member of the Committee of the Parliament of All Religions. 
 
 Archbishop Ireland, of St. Paul, is justly regarded as not 
 only a great Catholic prelate, but a great American reformer. As 
 an advocate of temperance, education, colonization, and every 
 work of progress and benevolence, he is knowm and esteemed by 
 all classes of citizens. 
 
 Most Rev. Frederic X. Katzer, Archbishop of Milwaukee, is 
 one of the most energetic and zealous workers in the Church in 
 America. He has been especially active in the cause of Catholic 
 education, and in defending portions of his flock from attempted 
 perversion. 
 
 Most Rev. Wm. H. Gross, Archbishop of Oregon, is w^iat 
 might be termed a missionary bishop. A member of the Re- 
 demptorist order, he was for many years engaged in missionary 
 work, especially among the colored population of the South, and 
 he has given a missionary impulse to the Church in his archdiocese 
 that has borne marked fruits. 
 
 Most Rev. Patrick W. Riordan, Archbishop of San Francisco. 
 
 This portrait of Archbishop Riordan was recently taken, and is 
 a true likeness of that eminent prelate. Previous to his appoint- 
 ment to the see of San Francisco, he contributed greatly by his 
 ability and zeal to the success and progress of the Church in the 
 diocese of Chicago.
 
 iv PORTEAIT GALLERY OF DEFENDERS OF THE FAITH IN AMERICA. 
 
 Archbishop Janssens, of New Orleans, is regarded as one 
 of the most eminent administrators in the Church in America. 
 Previous to his appointment to New Orleans, he performed great 
 and lasting^ work in the dioceses of Richmond and Natchez. 
 
 Most Rev. John B. Salpointe, Archbishop of Santa Fe, has 
 been largely instrumental in restoring Catholicity among the 
 Spanish-speaking population of New Mexico and Arizona. One 
 of his gi-eat works was to preserve the Catholicity of the Indians 
 under his jurisdiction, who had been assigned by the Crovernment 
 to Protestant sects, regardless of their faith. 
 
 Cardinal Taschereau, Archbishop of Quebec, is the first prel- 
 ate of the Dominion of Canada ever raised to the dignity of the 
 Holy College. He presides over the oldest see north of Mexico ; 
 his diocese once embraced all the territory of British America and 
 the United States. 
 
 Archbishop Lynch, of Toronto, Canada. This portrait rep- 
 resents the late Archbishop Lynch, of Toronto, Canada, in full 
 episcopal robes, and is a most faithful likeness of that great 
 prelate. Archbishop Lynch will always be remembered as one 
 of the greatest of the builders of the Church in Canada. He was 
 formerly a missionary priest in the United States. 
 
 John Gilmary Shea, LL.D., the author of Part II. of the pres- 
 ent work, is the recognized standard Catholic historian of Amer- 
 ica. In the knowledge of the early history of this country, 
 whose discoverers and early explorers were Catholics, Dr. Shea 
 has no peer. He was a member of nearly all the historical so- 
 cieties of this continent and of many abroad, among others the 
 Royal Historical Society of Spain, the only American who ever 
 received the honor. He was the recipient of innumerable honors 
 from Catholic institutions of learning, and from the bishops and 
 clergy of the United States. He was held in such high esteem 
 for his learning and the invaluable Catholic productions of his 
 pen, that our Holy Father, Pope Leo XIII., hearing of his fatal 
 illness, cabled him the Apostolic Benediction through His Grace 
 Arehl^ishop Corrigan, of New York. The present work is one of 
 Dr. Shea's most widely-read and^valued productions.
 
 THE MOST REV. JOHN CARROLL. D.D., 
 
 FIRST ARCHBISHOP OP BALTIMORE.
 
 Most Rev. Peter R. Kenrick, D.D. 
 Archbishop of St. Louis, Mo.
 
 His Eminence James Cardinal Gibbons 
 Archbishop of Baltimore, Md.

 
 Most Rev. Patrick. J. Rvan, D.D., 
 
 Archbishop of Philadelphia, Pa.
 
 Right Rev. John J. Keane, D.D., 
 Rector of the Catholic University of America.
 
 Must Rev. John J. Willia.u.^, U.D. 
 Archbishop of Boston, Mass.
 
 Most Rev. Michael A. Corrigan, D.D. 
 Archbishop of New York.
 
 Most Rev. William H. Elder, D.D. 
 Archbishop of Cincinnati, Ohio.
 
 Most Rev. Patrick A. Feehan, D.D. 
 Archbishop of Chicago.
 
 Most Rev. John Ireland, D.D., 
 Archbishop of St. Paul, Minn.
 
 Most Rev. Frederic X. Katzer, D.D., 
 Archbishop of Milwaukee, Wis.
 
 Most Rev. Francis Janssens, D.D. 
 Archbishop of New Orleans, La.
 
 CA RDIx\ AL TASCHEREAU; 
 Archbishop of Quebec.
 
 Must Rev. William H. Gross, D.U. 
 Archbishop of Oregon City, Ore.
 
 Mosi Rev. Patrick W. Riordan, D.D. 
 Archbishop of San Francisco, Cal.
 
 Right Rev. Stephen Vincent Ryan, CM., 
 Bishop of Buffalo, New York.
 
 Right Rev. Francis S. McNeirny, 
 Bishop of Albany, New York.
 
 Most Rev. John B. Salpointe, D.D., 
 Archbishop of Santa Fe, N. M.
 
 Most Rev. John Jos. Lynch, D.D., 
 Late Archbishop of Toronto.
 
 Right Rev. Thomas M. A. Burke, d. d., 
 
 Fourth Bishop of Albany, 
 
 Born 1840, Ordained June 20, 1864, Consecrated Bishop July 1, 1894.
 
 JOHN GILMARY SHEA, LL.D.
 
 The Catholic Church 
 
 IN THE 
 
 UNITED STATES. 
 
 Even in the territory now embracea in the United States 
 this ancient Church preceded all other Christian denominations. 
 
 As early as 1521 Ponce de Leon, seeking to plant civilization 
 and Christianity on onr shores, landed in Florida with Catholic 
 priests and religious, and the liturgy of the Catholic Church 
 was offered amid the evergreen glades. But while the Span- 
 iards were building their houses and chapel, the Indians kept up 
 such constant war that the settlement was abandoned by the 
 wounded commander. In 1526 Vasquez de Ayllon commenced 
 a settlement on one of the rivers flowing into the Chesapeake, 
 and the Dominican friars who attended him reared a chapel on 
 the James, where for months the rites of the Church were of- 
 fered; but the commander died and the settlement was aban- 
 doned. 
 
 The expeditions of Narvaez and De Soto had clergymen with 
 them, but no settlements were formed, and the pioneer ministers 
 of religion who accompanied the conquistadores perished amid 
 the hardships of the march. Impelled by the account of a 
 survivor of one of these ill-fated expeditions, the Franciscan 
 Father Mark, of Nice, in Italy, penetrated in 1539 to New 
 Mexico. Others followed and began missions, only to be mur. 
 dered by the Indians. In 1595 the Spaniards occupied the 
 country and founded San Gabriel, The Catholic worship was 
 established, and has continued almost uninterruptedly in that 
 territory for nearly three centuries. In an outbreak against the 
 
 49
 
 c. 
 
 50 THE CATHOLIC CHURCH IN THE UNITED STATES. 
 
 Spaniards at the close of the seventeentli century many of the 
 missionaries perished. Some Dominican priests were slain in 
 Florida in 1549 while trying to convert the natives; and Tristan 
 de Luna, in 1559, had a Christian shrine at Pensacola. When 
 St. Augustive was begun, in 1565, a Catholic chapel was erected, 
 and from that time the services of the Church were regularly 
 oflPered. At St. Helena, on Port Royal Sound, and later on the 
 banks of the Rappahannock, there were Catholic chapels as 
 early as 1571. For many years St. Augustine had its Franciscan 
 convent and chapels within and without the walls. Missions 
 were established among the Indian tribes by the Jesuits and 
 then by the Franciscans, and the Timu:][uans, Apalaches, and 
 other tribes embraced Christianity. In 1699 Pensacola was 
 founded and a Catholic church erected there; but the Indian 
 missions were finally almost extirpated by the English colonists 
 of Carolina and Georgia. Many devoted missionaries were slain 
 amid their pious labors to I'egenerate the aborigines. 
 ■ , Texas was settled by the Spaniards, and a town grew up 
 at San Antonio, with church and convent, while missionaries 
 planted the cross among the Indian tribes from the Rio Grande 
 to the Sabine. The Catholic Church was the only Christian 
 body here for a century and a quarter. 
 
 Ui^per California was settled about the time of our Revolu- 
 tion, and the Franciscans established a series of Indian missions 
 whose names are still retained. They were finally destroyed by 
 the greed of the Mexican government, just before our conquest 
 of the country. The Catholic Church in New Mexico, Texas, 
 and California, like that in Florida, has its lists of missionaries 
 who held life less precious than the cause of Christ. 
 
 North of our territory lie Canada and Nova Scotia, settled at 
 an early day by Catholic France. The worship of the Church 
 of Rome was celebrated beneath rude temporary structures at 
 Boone Island, in Maine, and subsequently at Mount Desert, early 
 in the seventeenth century. And soon after the Capuchin Fa- 
 thers had missions from the Kennebec to Gaspe. The very 
 year the Pilgrim Fathers landed at Plymouth Rock a Fran- 
 ciscan priest in sandalled feet crossed the Niagara River from 
 Canada, and preached Christ, and him crucified, to the In-
 
 THE CATHOLIC CHURCH IN THE UNITED STATES. 51 
 
 dians of Western New York. A few years later two Jesuits 
 met the Cliippewas at Sault St. Mary's, by the outlet of tlie 
 most remote of the Western lakes, and one of them, the gentle 
 yet intrepid Father Jogues, returned to die by the tomahawk 
 while endeavorino; to imbue the minds of the Mohawks with the 
 sweet spirit of Christ. In the latter part of the seventeenth 
 century there were Catholic chapels on the Kennebec and coast 
 of Maine, from the Mohawk to the Niagara, at Mackinaw, Sault 
 St. Mary's, Green Bay, and Kaskaskia. Early in the last cen- 
 tury Detroit had a church. Kaskaskia, Cahokia, and Yiucennes 
 were the next seats of Catholicity. At the South New Orleans 
 and Mobile were founded and Catholic churches were estab- 
 lished, Capuchins laboring in the settlements, and Jesuits and 
 missionary priests among the Indian tribes. The Ursuline nuns 
 at New Orleans began to labor as teachei's and nurses. These 
 churches and institutions, from Maine to Louisiana, were subject 
 to the bishops of Quebec. 
 
 In the English colonies Catholicity began its life in Mary- 
 land coeval with the settlement, two Jesuit priests having 
 formed part of the first body of colonists, taking up lands and 
 bringing over men to cultivate them. By the leader of this 
 mission. Father Andrew White, Catholic worship was first of- 
 fered on St. Clement's Isle, in the Potomac, on the 25th of 
 March, 1634. Catholic clergymen were for many years the only 
 ministers of religion in Maryland, and most of the settlers 
 attended their church. The conversion of the Indians was im- 
 mediately undertaken, and the Piscataways and Potopacos, with 
 their rulers, became Christians. 
 
 Maryland was founded on the broad principles of religious 
 freedom, and Puritans expelled from Virginia found shelter 
 there. During the period of the Commonwealth, however, the 
 very men ^\'ho had sought an asylum in Maryland overthrew the 
 authority of Lord Baltimore and passed severe peiial laws 
 against the Catholics, sending all the priests as prisoners to 
 England. In a few years they returned and resumed their 
 labors under o^reat disadvantas^es. Thoucjh a law of toleration 
 was passed in 16-49, it was of brief duration. In 1654 Catholics 
 were deprived of civil rights, and, though there was a lull during
 
 52 THE CATHOLIC CHURCH IN THE UNITED STATES. 
 
 the reigns of Charles II. and James II., the storm broke out with 
 renewed fury on the accession of William III. The Catholic 
 worship was forbidden by law, and could be offered only in 
 secrecy ; Catholics were loaded with double taxes, deprived of 
 all power of voting or bearing arms. Yet most of the Catholics 
 persevered, the Jesuits and Franciscans having chapels in houses, 
 which were attended by the people. A school was even estab- 
 lished where boys were fitted for a college training in Europe. 
 
 During the control of James as duke and king over New 
 York liberty of conscience prevailed and Catholics began to 
 settle there. Several clergymen of that faith came over, and the 
 settlers who adhered to it w^ere thus enabled to enjoy the con- 
 solations of religion. A Latin school was also opened, the first 
 one in the colony. Leisler, on the fall of James, drove nearly 
 all Catholics out of New York, and penal laws were passed to 
 punish any Catholic priest who entered the colony. 
 
 When Pennsylvania began to be settled under the liberal 
 policy of Penn, Catholics gradually entered, and as the German 
 immigration began a considerable number adhered to the faith 
 planted in their fatherland by St. Boniface. As early as 1708 
 the Mass was regularly offered in Philadelphia, and after a time 
 St. Joseph's Church, on Willing's Alley, was begun by the 
 Jesuit Fathers when they assumed the care of the mission. A 
 church was erected at an early period at Lancaster, and there 
 were mission-houses at Conewago and Groshenhoppen. 
 
 In other colonies there were a few scattered Catholics, but 
 nowhere in numbers sufficient to establish a church. The 
 Acadians, carried off by the British government from Nova 
 Scotia in 1755 and scattered on the coast, were Catholics, but 
 only at Baltimore and Philadelphia did they find a welcome. 
 At Baltimore they were attended by a priest and founded the 
 jrst Catholic church. 
 
 The Catholics in the British colonies were subject to a 
 bishop in England, known as the Vicar- Apostolic of the London 
 District. 
 
 At the beginning of the Revolution there was a strong feel- 
 ing against the adherents of the Church of Rome. Catholics 
 however, without exception, rallied to the cause of freedom.
 
 THE CATHOLIC CHURCH IN THE UNITED STATES. 53 
 
 The Catholic Indians in Maine, under their chief, Orono, took up 
 the cause of the colonies ; the St. Regis Indians, on the New 
 York border, did the same ; and the French settlers in Illinois, 
 with the Indians around them, joined Colonel Clarke and gained 
 the AVest for the United States. Two regiments of Canadian 
 Catholics fought on the American side during the whole war, 
 attended by their chaplain, a priest commissioned by the Con- 
 tinental Cono^ress. 
 
 The Continental Congress itself and the Constitutional Con- 
 rention had Catholic members, who were honored by all. 
 
 After the close of the Revolution the Catholics in the United 
 States could no longer be subject to the London vicar-apostolic. 
 Some desired a bishop; others thought that the time had not 
 yet come. Pope Pius VI., in 1784, appointed as prefect-apostolic 
 the Rev. John Carroll, a Maryland patriot-priest, who had, at the 
 desire of Congress, gone to Canada during the Revolution to tiy 
 and win over the inhabitants of that province. 
 
 The new prefect set to Avoi'k to ascertain what scattered 
 Catholics there were in the country. More were found in all 
 parts than had been anticipated. The priests in Pennsylvania 
 had before the war visited Catholics at the Iron- Works and at 
 Macopin, in New Jersey, and the Rev. F. Steenmeier (Farmer), 
 a Fellow of the Royal Society and a distinguished mathema- 
 tician, quietly visited New York and gathered a little congre- 
 gation. 
 
 These flocks had now increased. There were a few Catho- 
 lics even in Boston, at points on the Hudson and Mohawk, near 
 Pittsburgh, and in Kentucky. Other priests came over from 
 Europe, and these scattered bodies began to organize and as- 
 semble for worship. The total number of Catholics in the 
 United States at this time could not have been much under 
 forty thousand, including the French and Indians. 
 
 The reports of Very Rev. Mr. Carroll to the Pope satisfied 
 him that a bishop was needed, and he left to the clergy in the 
 country the nomination of a suitable candidate and the selection 
 of his see. The choice fell on Dr. Carroll, who was apjwinted 
 Bishop of Baltimore November 6, 1789, and his diocese embraced 
 the whole United States.
 
 54 THE CATHOLIC CHURCH IN THE UNITED STATES. 
 
 Bishop Carroll proceeded to England, and was consecrated in 
 the chapel of Lul worth Castle, August 15, 1790. The founder 
 of the American hierarchy is a grand figure worthy of his time. 
 His wisdom, learuiiig, ability, and moderation were all I'equired 
 to build up the Church. Soon after his return to the United 
 States the Revolution in France drove into exile many worthy 
 and learned priests, not a few of whom came to America and 
 aided Bishop Carroll in his work. Churches were begun or 
 completed at Boston, New York, Albany, Charleston, Greens- 
 burg, and other points. Carmelite nuns came to found a con- 
 vent of their order in Maryland ; the Sulpitians established 
 a seminary in Baltimore ; a college was begun at Georgetown, 
 soon followed by one at Emmittsburg. 
 
 In 1791 Bishop Carroll gathered twenty priests in a synod at 
 Baltimore, and rules were adopted suited to the exigencies of the 
 situation ; but the duties of bishop were too heavy for one man. 
 The Kev. Leonard Neale was appointed his coadjutor and con- 
 secrated bishop in 1800. 
 
 This was, however, but a temporary relief, and in 1808 
 bishops were appointed for Boston, Philadelphia, New York, and 
 Bardstown, Ky. At this time his diocese contained sixty-eight 
 priests and eighty churches. Bishop Cheverus, appointed Bishop 
 of Boston, a man of zeal, charity, and gentleness, had all New 
 England as his diocese, and won the affection of persons of every 
 creed. As the Bishop of New York died at Naples, his diocese 
 languished, and many important works, a college, and a convent- 
 academy were abandoned. Bishop Egan, of Philadelphia, had as 
 his diocese the State of Pennsylvania and part of New Jersey. 
 He met with difficulties in Philadelphia, which increased under 
 his successor and were detrimental to all real reliofious life ; but 
 in other parts of the diocese religion j^rogressed. The diocese of 
 Bardstown embraced Kentucky, with Ohio and all the Northwest. 
 Here much was to be done ; but the saintly Flaget, with coad- 
 jutors like Nerinckx, Badin, Richard, Salmon, and the English 
 Dominicans, soon revived religion in places where it seemed 
 dying out. 
 
 The United States were then bounded by the Mississippi. 
 Louisiana, which embraced the country west of that river, had, at
 
 THE CATHOLIC CHURCH IN THE UNITED STATES. 55 
 
 tlie request of the Spanish government, been formed into a dio- 
 cese by Pope Pius YI., who in 1793 appointed a learned and 
 charitable Cuban, Rev. Dr. Penalver, Bishop of Louisiana. When 
 Louisiana was ceded to the United States, in 1803, the bishopric 
 was vacant, and the administration of the Church in that vast 
 province was also confided to Bishop Carroll. The Church there 
 was in a peculiar condition, organized originall}^ under the Span- 
 ish system, but long neglected. Great troubles ensued, but the 
 elevation of Rt. Rev. William Louis Dubourg to the episcopate, 
 and the establishing of sees at New Orleans and St. Louis, gave a 
 new impulse to religion. 
 
 The rapidly-increasing immigration after the fall of Napoleon 
 added greatly to the number of Catholics, and priests were called 
 for at many points. The first effort of the Catholic priest is to 
 erect a church or churches in the district assigned to him, and in 
 time to add schools. As a diocese is formed the bishop aids his 
 cleigy in this work, and endeavors to establish seminaries for 
 young ladies, orphan asylums, hospitals under the care of Sisters 
 belonging to some religious order fitted to the work, and colleges, 
 high-schools, and a theological seminary. The religious orders of 
 men come as auxiliaries to the secular clergy and conduct many 
 of the colleges. Each diocese thus becomes a centre of such in- 
 stitutions. The rapid increase of Catholics and their comparative 
 poverty have made this work difiicult and onerous, and aid has 
 been derived from organizations like the Association for the Pro- 
 pagation of the Faith in France, which was organized originally 
 to aid the struggling churches in i\merica. 
 
 The original dioceses, ^vith the growth of the country, soon 
 required division. Out of that of Baltimore have grown those of 
 Richmond (1821), Charleston (1820), Savannah (1850), AVheeling 
 (1850), and Wilmington (1868), and North Carolina has been 
 formed into a vicariate. The original diocese of Philadelphia 
 has been divided into those of Philadelphia, Scranton (1808), 
 Harrisburg (1868), Pittsburgh and Allegheny (1843-76), and 
 Erie (1853). The diocese of Newark has been formed to embrace 
 New Jersey (1853), and Trenton ( 1 881) has since been set off 
 from it. New York contains the dioceses of New York, Albany 
 (1847), Brooklyn (1853), Buffalo (1847), Rochester (1868), Og-
 
 56 THE CATHOLIC CHURCH IN THE UNITED STATES. 
 
 densburg (1872). Besides the see of Boston there are in New 
 England sees at PortLand (1855), Manchester (1884), Burlington 
 (1853), Springfield (1870), Providence (1872), and Hartford 
 (1844). In the West, Kentucky has bishops at Louisville and 
 Covington (1853) ; Ohio an archbishop at Cincinnati (1822), and 
 bishops at Cleveland (1847) and Columbus (1868) ; Indiana com- 
 prises two dioceses, Vincennes (1834) and Fort Wayne (1857); 
 Michigan those of Detroit (1832), Marquette (1857), and Grand 
 Rapids (1882) ; Illinois has an archbishop at Chicago (1844), 
 and bishops at Alton (1857) and Peoria (1877); Wisconsin 
 an archbishop at Milwaukee (1844), and bishops at La Crosse 
 and Green Bay (1868); in Missouri there is an archbishop at St. 
 Louis, and bishop at Kansas City and St. Joseph (1868-80); in 
 Arkansas a bishop at Little Rock (1843) ; in Iowa bishops at 
 Dubuque (1837) and Davenport (1881), in Minnesota at St. Paul 
 (1850) and St. Cloud (1875), in Kansas at Leavenworth (1877), 
 in Montana at Helena (1884) ; Nebraska, Idaho, Dakota, and 
 Colorado are vicariates-apostolic, each under a bishop. In the 
 South there is an archbishop at New Orleans ; bishops at Nash- 
 ville (1837), at Natchitoches (1853), Natchez (1837), Mobile 
 (1824), St. Augustine (1870), Galveston (1847), San Antonio 
 (1874), and a vicar-apostolic on the Rio Grande. Ancient New 
 Mexico has its archbishoj) at Santa Fe (1850); Arizona a vicar- 
 apostolic. California has an archbishop at San Francisco (1853), 
 and bishops at Monterey (1850) and Grass Valley (1868). Ore- 
 gon has its archbishop (1846), Washington Territory a bishop 
 (1850), and Indian Territory a prefect-apostolic. 
 
 The diocese of an archbishop and those of his suffragans form 
 a province. In each province from time to time Provincial 
 Councils are held, in which the archbishop presides and his suf- 
 fragans take part, with their theologians and the heads of the 
 religious orders. In these assemblies decrees are adopted for the 
 ]>etter government of the Church in the province. The first 
 council was that of Baltimore in 1829, held by Archbishop Whit- 
 field ; a number of councils were subsequently held there, and 
 when other archbishoprics were erected councils were held at 
 New York, Cincinnati, New Orleans, St. Louis, San Francisco, 
 and in Oregon. Besides these there have been three Plenary
 
 THE CATHOLIC CHURCH IN THE UNITED STATES. 57 
 
 Councils, imposing assemblages held at Baltimore, attended by 
 all the archbishops and bishops of the country. 
 
 The wonderful growth of the Catholic Church has not been 
 without opposition. Many saw in it a danger to republican in- 
 stitutions, and violence has not been confined merely to words or 
 publications. Catholic institutions and churches have been de- 
 stroyed by mobs. 
 
 To advocate and defend their doctrines and polity the Catho- 
 lics have a quarterly review, several monthlies, and a large num- 
 ber of weekly papers in English, German, French, and Spanish. 
 Their publishing houses issue in great numbers Bibles, Testa- 
 ments, Prayer-books, doctrinal and controversial as well as de- 
 votional works, and books of a lighter character chiefly for the 
 young. 
 
 The Catholic body is composed of the descendants of the 
 colonial settlers and more recent immigrants and their offspring, 
 with members joining them from other religious bodies; but 
 they have no missionary societies and no direct machinery for 
 extending their doctrine among those imacquainted with it. 
 Many of its prominent men have, however, been converts — Arch- 
 bishops Whitfield, Eccleston, Bayley, Wood; Bishops Tyler, 
 Wadhams, Young, Gilmour, Eosecrans ; Orestes A. Brownson, the 
 philosopher ; Haldeman, the philologist ; Dr. L. Silliman Ives, 
 formerly bishop in the Protestant Ej^iscopal Church; Father 
 Hecker, founder of the Paulists; Mother Seton, founder of the 
 Sisters of Charity. 
 
 Among other distinguished men of the Catholic body must be 
 named Cardinal McCloskey, the first American member of the 
 Sacred College ; Archbishop Hughes ; Archbishop Kenrick, of 
 Baltimore, a great theologian and Biblical scholar ; Bishop Eng- 
 land, of Charleston ; Bishop Baraga, Father De Sraet ; the Abbe 
 Rouquette and Rev. A. J. Ryan, gifted poets ; Bishop Du Bois, 
 founder of Mount St. Mary's ; Bishop Brute, of Vincennes ; Prince 
 Galitzin, Carroll of Carrollton, Commodore Barry, Colonels Moy. 
 Ian and Vigo, Generals Rosecrans, Stone, and Newton. 
 
 Religious orders are numerous : the ancient Benedictine and 
 Cistercian monks; the Franciscan, Dominican, Carmelite, and 
 Augustinian friars; Jesuits, Redemptorists, Servites, Oblates;
 
 58 THE CATHOLIC CHURCH IN THE UNITED STATES. 
 
 Priests of the Holy Cross, of tlie Holy Ghost, of the Kesurrec- 
 tion ; Sulpitians, Brothers of the Christian Schools, Brothers of 
 Mary ; Xaverian, Alexian, and Franciscan Brothers ; Benedictine, 
 Carmelite, Ursuline, Visitation, Dominican nuns; Ladies of the 
 Sacred Heart ; Sisters of Charity, of Mercy, and many others. 
 
 The statistics for the year 1893 afford striking evidence of the 
 marvelous growth of the Church in the United States. At the 
 beginning of that year, the numbers had increased to 14 arch- 
 bishops, 73 bishops, 9,338 priests, more than 2,500 young men 
 studying for the priesthood, 8,431 churches, nearly 4,000 chapels 
 and stations, 117 colleges, 644 academies, 3,585 parochial schools 
 with 731,385 pupils, 647 charitable institutions, and about tea 
 million adherents.
 
 THE YICARS-APOSTOLIC OF LONDON. 
 
 The Catholic Church throughout the world is, under the 
 Sovereign Pontiff, governed by bishops or archbishops, so that 
 almost every part of the earth is under the spiritual care of one 
 of the consecrated succsssors of the Apostles. There are dioceses, 
 governed by archbishops and bishops ; vicariates-apostolic, under 
 the charge of bishops assigned to the task ; some places where 
 the faith has developed less are committed to prefects-apostolic 
 till the number of Catholics requires a bishop's care. 
 
 The British colonies which were formed on the Atlantic coast 
 of North America in the seventeenth and eighteenth centuries, ex- 
 tending from New Hampshire to Georgia, were, in regard to the 
 Catholics dwelling in them, under the charge of the vicars-apos- 
 tolic in England. The first of these was Right Rev. William 
 Bishop, Bishop of Chalcedon, Vicar- Apostolic of England and 
 Scotland, consecrated in 1623. His successor. Right Rev. Rich- 
 ard Smith, a native of Lincolnshire, who had studied at Oxford, 
 Rome, and Valladolid, was consecrated Bishop of Chalcedon and 
 vicar-apostolic January 12, 1625. He was in office when a com- 
 munity of Catholics settled in Maryland, but he was a fugitive 
 in France and seems to have taken no part in regulatino- the 
 discipline of the Church in America. After his death no appoin- 
 ment of a bishop as vicar-apostolic for England was made till 
 1685, when the Right Rev. John Leyburne was consecrated Bishop 
 of Adrumetum and Vicar- Apostolic of England on September 
 9, 1685. He had been president of Douay College and vicar- 
 general to Bishop Smith. He suffered imprisonment under 
 William IH., and died piously June 9, 1702. 
 
 In 1688 England was divided into four vicariates, and Bishop 
 Leyburne retained that of the London District. He was succeed- 
 ed by Right Rev. Bonaventure Giffard, consecrated April 22, 1688, 
 Bishop of Madaura and Vicar- Apostolic of the Midland District. 
 He was a native of Wolverhampton. Under William HL he, 
 too, was imprisoned for a year in Newgate. He took an active 
 interest in the American mission, where the superior of the Jesuit 
 
 59
 
 gQ THE VICARS- APOSTOLIC OF LONDON. 
 
 Toissions was his vlcar-general. His regulations in regard to the 
 holidays and fast-days of obligation to be observed in the colonies 
 were followed till the erection of the see of Baltimore. Bishop 
 Gift'ard died at Hammersmith, March 12, 1734. He was suc- 
 ceeded by Right Rev. Benjamin Petre, Bishoj) of Prusa, who gov- 
 erned the vicariate till 1758. For many years, however, the 
 great burden fell on his coadjutor, the zealous Dr. Richard Chal- 
 loner, Bishop of Debra, consecrated January 29, 1741. This 
 great prelate, who prepared a new translation of the Bible for 
 English Catholics, gave them the " Catholic Christian Instructed," 
 "Meditations," and other works still prized, presided as vicar-apos- 
 tolic for forty years, and his care extended to this country down 
 to the- Revolution. In his later years he had as coadjutor Right 
 Rev. James Talbot, consecrated Bishop of Birtha, August ^4, 1759. 
 Bishop Challoner died in January, 1781, aged nearly ninety. 
 
 When the Revolution broke out Bishop Talbot ceased to hold 
 intercourse with the Catholic priests and people in the thirteen 
 colonies. Accordingly, when -pesLce was made and the indepen- 
 dence of the United States acknowledged, the clergy in America 
 applied to the Pope for the appointment of a prefect-apostolic. 
 The attempt of the Anglicans to obtain a bishop in colonial days 
 had made the very name so objectionable that Catholics were 
 afi'aid to ask that one should be appointed for America. 
 
 The Rev. John Carroll was appointed prefect-apostolic in 1784. 
 His jurisdiction did not extend over the w^hole territory of the 
 United States, the settlements in Michigan, Indiana, Illinois, as 
 well as Indian missions in Maine, Ohio, and New York, being 
 still under the charge of the Bishop of Quebec. At this time 
 Florida and Louisiana, embracing all west of the Mississippi, be- 
 longed to the diocese of Santiago de Cuba. Texas was part of 
 the diocese of Guadalajara, New Mexico of that of Durango, 
 while California was governed by a prefect-apostolic. In 1789 
 Pope Pius VI. erected the see of Baltimore, and appointed as its 
 first bishop the Right Rev. John Carroll, who had been selected 
 by the American clergy, his diocese embracing the whole territory 
 of the republic at that time — that is to say, the portion of the 
 United States of our day lying east of the Mississippi, with the 
 exception of Florida.
 
 THE CATHOLIC HMARCHY 
 
 THE UNITED STATES. 
 
 DIOCESE OF BALTIMORE. 
 
 MOST REV. JOHN CARROLL, D.D., 
 
 First Bishop and first Archbishop of Baltimore. 
 
 The Most Rev. Jolin Carroll is the oricrin of the American 
 episcopate, as first bisliop and subsequently first archbishop 
 of Baltimore, all dioceses east of the Mississippi having been 
 formed from that confided to his care, and all archbishops and 
 bishops succeeding to some part of his authority. He was emi- 
 nently worthy of the high position, and stands in history as a 
 noble character, maintaining in all his acts the greatest episcopal 
 dignity. 
 
 John Carroll was born at Upper Marlborough, Maryland, 
 Januarys, 1735, son of Daniel Carroll, a native of L'eland, and 
 Eleanor Darnall. He began his studies at a school established at 
 Bohemia, in Maryland, but was sent ere Ions: to the srreat college 
 at St. Omer, in Flanders. During his stay at that seat of learning 
 he resolved to devote himself to a religious life, and entered the 
 Society of Jesus at AVatton September 17, 1753. After passing 
 some years as professor he made his divinity course and was or- 
 dained in 1769. AVhile at the Collesre of Brusres in 1773 tlie es- 
 tablishment was seized by the Austro-Belgian government and the 
 Fathers expelled. On becoming a professed Father he had given 
 up all his"2^i'operty to his brother, and was now thrown on the 
 world in a foreign land. He returned to America in June, 1774,
 
 62 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 and began his labors as a secular priest among tbe Catholics 
 in Maryland and Virginia. The claims of the colonists for their 
 just rights were ignored by the English king and parliament, and 
 war was imminent. Carroll had from the outset supported the 
 rights of America, and when Congress sent delegates to Canada 
 to win the co-operation, or at least neutrality, of the Catholic peo- 
 ple of that province, the Rev, John Carroll accompanied Frank- 
 lin, Chase, and Carroll to aid their mission by his influence as a 
 priest. Bigotry in Congress defeated the mission, and the Kev. 
 Mr. Carroll resumed his labors at Rock Creek. 
 
 At the close of the war the clergy in Maryland and Pennsylva- 
 nia were anxious to be independent of the authorities of England, 
 fearing to give offence to their fellow-citizens. Accordingly in 
 1783 they addressed a memorial to the Holy Father, not asking 
 for a bishop, but for a superior independent of the Vicar- Apostolic 
 of London. Benjamin Franklin at Paris strongly recommended 
 to the Nuncio the reverend gentleman whom he knew so well, 
 and, as he was the choice of the American clergy. Pope Pius VI. 
 in June, 1784, appointed the Rev. John Carroll prefect-aposto- 
 lic in the United States. Before the tidings of the appointment 
 or the documents imparting authority had reached him, the Rev. 
 Mr. Carroll stood forth as the champion of the Catholic cause 
 in America by a convincing and learned reply to the pamphlet of 
 an apostate priest which was widely circulated. 
 
 As prefect-apostolic he had all to organize and supply ; Catho- 
 lics were beginning to arrive and settle in the country, who were 
 anxious for priests to offer the Holy Sacrifice for them. Churches 
 were to be erected, but the prefect had no clergymen and no 
 funds at his disposal. The old missionaries in the country were 
 sinkiuo: under a2:e and infirmities. Rev. Dr. Carroll visited the 
 missions, laboring earnestly himself and doing all in his 23ower to 
 supply the wants of a flock scattered over the country. He began 
 the erection of a college at Georgetown, now the oldest Cath- 
 olic institution of learning, A Jubilee was for the first time pro- 
 claimed and the sacrament of Confirmation administered. After 
 visiting Maryland, Pennsylvania, New Jersey, and New York he 
 made a report to the Congregation de Propaganda Fide on the 
 condition of the Church in the United States. It was soon p' '-
 
 D]OCESE OF BALTIMORE. 63 
 
 dent tliat a bishop with full powers was needed, and in 1788 the 
 clergy again addressed the Pope and solicited the erection of an 
 episcopal see, asking to be permitted to propose a candidate. The 
 Holy See, guided by the Spirit of God, looked far into the future ; 
 the see of Baltimore was erected by the bull of Pope Pius VI., 
 dated November 6, 1789, and the Sov^ereign Pontiff with great joy 
 confirmed the choice of the American clergy and appointed as 
 first bishop the E,ev. John Carroll, whose virtue, wisdom, and pru- 
 dence had become so well known. 
 
 On receiving his bulls the Rev. Mr. Carroll proceeded to Eng- 
 land and was consecrated bishop by the learned Benedictine, 
 the Right Rev. Charles Walmesley, then Vicar- Apostolic of the 
 London District. The ceremony took place in the chapel of LuL 
 worth Castle, August 15, 1790. Before he returned to America he 
 was gladdened by a proposal from the superior of the Sulpitians, a 
 body devoted to educating young men for the priesthood, to send 
 some of their members to America. On his return he visited the 
 cities and towns where Catholic congregations had risen up, ex- 
 tending his episcopal journey as far as Boston, where he received 
 an appeal from the Catholic Indians of Maine. His bulls made 
 his diocese co-extensive with the United States, and the French 
 settlements in the AVest, heretofore dependent on the Bishop of 
 Quebec, now appealed to him for aid. Yet in all his vast dio- 
 cese he had few priests and not a single institution of learning or 
 charity. God, who in his providence allowed vice and irreligion 
 to scourge France, made the time of trial beneficial to England 
 and the United States. Bishop Carroll received a body of Sul- 
 pitians, many pious and devoted secular priests from France, a 
 colony of English Dominican Fathers, a community of Carme- 
 lite nuns, another of Poor Clares. He was thus enabled to give 
 priests to New England, Kentucky, Indiana, and Illinois. A 
 seminary was opened, and one of the first ordained from it was 
 the Russian Prince Dmitri Galitzin, who became tlie apostle of 
 the Alleghanies. On the 7th of November, 1791, he convened 
 his clergy in a diocesan synod at Baltimore. Twenty-two priests, 
 American, English, French, Ii'isli, German, met to concei-t 
 plans for a uniform discipline in the services of religion, for the 
 support of the clergy, and the establishment of new churches.
 
 64 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 The statutes drawn up by Bishop Carroll and adopted in this 
 synod have ever since won admiration. The impulse given to 
 religion by the appointment of a bishop was marked ; but in th« 
 rapid growth of the Church came some sore trials to Right Rev. 
 Dr. Carroll. At Philadelphia and Baltimore German congrega- 
 tions defied his authority ; in other parts priests without faculties 
 usurped churches, and some gave scandal instead of edification. 
 It was evident that so vast a diocese was beyond the power of 
 any one. Bishop Carroll soon solicited the appointment of a 
 coadjutor and the division of the diocese ; but the priest first 
 selected as coadjutor died in Philadelphia of yellow-fever, a vic- 
 tim to charity, and Bishop Carroll received new responsibilities 
 in the charge of some West India islands, and a few years later 
 in the administration of the diocese of Louisiana. In 1800 the 
 Right Rev. Leonard Neale was consecrated coadjutor-bishop, to 
 the great joy of the founder of the American hierarchy. Guid- 
 ed by this pious director, Miss Alice Lalor soon after founded 
 at Georgetown the first monastery in the United States of Visi- 
 tation Nuns. In 1809 Mrs. Eliza A. Seton, a convert to the faith, 
 founded at Emmittsburs; the first American house of Sisters of 
 Charity. The religious communities thus begun under the aus- 
 pices of the great Bishop Carroll flourish to this day, the Sis- 
 ters of Charity numbering more than a thousand. In 1^09 the 
 Rev. John Du Bois began in a. log-cabin at Emmittsburg a new in- 
 stitution of learning, Mount St. Mary's, which as a theological 
 seminary and a college has sent forth for more than three-quar- 
 ters of a century well-trained priests and accomplished laymen. 
 In 1>06 Bishop Carroll was so encouraged that he laid the foun- 
 datio'is of the cathedral of Baltimore. 
 
 Great as was the assistance rendered by Bishop Neale, Bishop 
 Carroll was sensible that the interest of relisrion demanded a 
 division of his diocese. Wherever a priest could be sent Catho- 
 lics before unheard of gathered around the altar he reared. On 
 his appointment as prefect Dr. Carroll estimated the Catholics 
 in the country at 24,500, with twenty-four jiriests, some of them 
 superannuated. In 1808 he could count sixty-eight priests, eighty 
 churches, several religious orders, and three colleges. Pope Pius 
 VII., by his brief of April 8, 1808, raised Baltimore to the rank
 
 DIOCESE OF BALTIMORE. 65 
 
 of a metropolitan see, and, dividing tlie diocese, founded new 
 sees at Boston, New York, Philadelphia, and Bardstown, appoint- 
 ing to New York Father Richard Luke Concanen, a Dominican 
 highly esteemed at Bome, and to the other sees priests already- 
 known by their zealous labors in America. Unable at once to 
 hold a provincial council. Archbishop Carroll with his suffragans 
 adopted a series of wise regulations which for years guided the 
 bishops of the United States. 
 
 The diocese of Baltimore, as reduced, embraced Maryland, 
 Virginia, and the Southern States to the Gulf and the Mississippi. 
 Devoting his remaining strength and energy to build up the house 
 of the Lord in this field. Archbishop Carroll lived to see consoling 
 fruits. He beheld, too, the Society of Jesus in Maryland reorgan- 
 ized Avith the approval of the Holy ^^ee, and the mission increased 
 by a number of learned fathers from Europe, and had the joy of 
 living to see Pope Pius VI L formally restore the Society, to which 
 he had so long belonged, by his bull of August 7, 1814. Towards 
 the close of the year 1815 the aged patriarch of the Church in 
 America showed by his failing health that death was approaching. 
 He calmly awaited the last struggle, fortified by the sacraments, 
 and expired Sunday, December 3, 1815. His pastoral letters show 
 the bishop caring for his flock ; his controversies with Wharton 
 and others his ability in defending the faith against assaults. 
 
 MOST BEV. LEONABD NEALE, 
 
 Second Arclihisliop cf Baltimore. 
 
 Leonaed Neale was born at Port Tobacco, in Maryland, on 
 tne 15th of October, 1746, of a family which had for more than 
 a century maintained the faith in that province. His pious 
 mother sent her children to Europe to obtain an education, and 
 Leonard, after his course at St. Omer's, resolved to embrace the 
 religious life, as his brothers and sister had done. After study- 
 ing at Bruges and Liege he was ordained, and exercised the min- 
 istry till the suppression of the Society of Jesus. He then went
 
 66 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 to England, but, hearing that priests were needed in Demerara, 
 sailed to that province and labored there as a missionary among 
 whites, negroes, and Indians. Returning to Maryland in 1783, he 
 took charge of a mission at Port Tobacco ; but when the yellow- 
 fever in 1793 carried off two priests in Philadelphia — Kev. Mr., 
 Gressel, who had been named coadjutor-bishop, and the able con- 
 troversialist, the Rev. Father Fleming, of the order of St. Dominic, 
 died amid their apostolic labors — Rev. Mr. Neale hastened to the 
 spot, and during that and subsequent visitations of the terrible 
 disease labored with zeal and courage. He was not only pastor in 
 Pennsylvania, but also vicar-general for that and the other Northern 
 States. At Philadelphia Miss Alice Lalor became his penitent, 
 and, under his direction and advice, in time founded the first com- 
 munity of Visitation Nuns in America. In 1798 Bishop Carroll 
 appointed the Rev. Mr. Neale president of Georgetown College. 
 His experience in colleges of the Society of Jesus in Europe en- 
 abled him to give the new institution a solid and tried system. 
 He was at last selected as the coadjutor of Bishop Carroll, and 
 was consecrated Bishop of Gortyna, December 7, 1800. Retain- 
 ing the position of president of Georgetown College, he was also 
 director of the Visitation Nuns and of the Poor Clares. 
 
 He took part in the meeting of the suffragans after the 
 division of the diocese, and in the wise statutes framed on that 
 occasion. On the death of Archbishop Carroll, December 3, 
 1815, he succeeded to the metropolitan see of Baltimore, and 
 received the pallium from Pope Pius VII. in the following 
 year. One of his first steps was to solicit from the Holy See a 
 formal approval of tlie Visitation community founded under his 
 direction. 
 
 The aged archbishop was not free from trials. The con- 
 dition of the Church in Philadelphia and in South Carolina in- 
 volved him in troubles that weighed heavily on him. Anxious 
 to secure a successor, who migrht be better able to bear the bur- 
 den of the archiepiscopate, he earnestly besought Bishop Cheverus, 
 of Boston, to become his coadjutor ; but, yielding to the advice 
 of that great bishop, finally selected a Sulpitian of learning and 
 ability, the Rev. Ambrose Marechal, who was appointed Bishop 
 of Stauropolis, July 24, 1817. Before the bulls arrived from
 
 DIOCESS OF BALTIMORE. 67 
 
 flome the venerable arclibisliop had expired in liis residence 
 adjoining tlie Visitation Convent at Georgetown, June 15, 1817. 
 Tlie Sisters claimed his body as a sacred deposit, and it was in- 
 terred beneath the altar of their convent chapel, where it re- 
 mains to this day. 
 
 MOST REV. AMBROSE MARECHAL, 
 
 TJiird Archhisliop of Baltimore. 
 
 Ambrose Maei^chal was born in 1768 at a place called 
 Ingre, near Orleans, France. His family were able to give him 
 the highest education, but, while all was tending to irreligion 
 and impiety, young Marechal resolved to enter the ecclesiastical 
 state. He had studied his theology under the Sulpitians and 
 was ready for ordination when the blow fell on the Church. 
 He, however, contrived to be ordained secretly at Bordeaux, and 
 the same day embarked for America, reaching Baltimore June 
 24, 1792. He entered on his priestly career by missionary 
 labors in St. Mary's County and on the Eastern Shore, but on 
 the organization of St. Mary's College in 1799 became profes- 
 sor of theology. In 1803 the superior of St. Sulpice recalled 
 him to France, where he filled the chair of theology in several 
 seminaries. In 1812, to his own joy, he was assigned to his old 
 position in Baltimore. He refused the see of Philadelphia, to 
 which he had been nominated ; but when, at the urgent request 
 of Archbishop Neale and Bishop Cheverus, he was appointed 
 coadjutor of Baltimore, he yielded. The bulls arrived after the 
 death of the venerable Doctor Neale, and the Rev. Dr. Marechal 
 was consecrated Archbishop of Baltimore by Bishop Cheverus, 
 December 14, 1817. 
 
 His great predecessors had suffered much from unworthy 
 priests, accej^ted fi-om abroad without full knowledge of their 
 character. Archbishop Marechal had a body of priests many of 
 whom had been trained for the American mission, but he encoun- 
 tered opposition from lay trustees, who in not a few places,
 
 68 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 misled by intriguing men, claimed tlie right to appoint priests, 
 and who wished to make the pastors of God's Church their 
 hired servants. The adjusting of questions as to the legal title 
 of property belonging to the old Jesuit missions also involved 
 difficulties of no slight moment. 
 
 In 1820 the diocese of Baltimore was again divided, and an 
 episcopal see was erected at Charleston, the diocese embracing 
 the Carolinas and Georgia, and another see at Richmond, with 
 Virginia for its diocese. The newly-appointed Bishop of Rich- 
 mond found such scanty resources in Virginia that, after a year's 
 struggle, he was translated to a see in Ireland. Archbishop Ma- 
 rechal then cjoverned the diocese of Richmond as administrator- 
 apostolic. 
 
 He completed and dedicated his cathedral in May, 1821, the 
 fine altar being a gift from priests who had been his pupils in 
 Frencli seminaries. One of his great objects was to convene a 
 Provincial Council in the United States, that by united counsel 
 the bishoj^s might give stability to the house of God. He 
 drew up the plans for one, and, proceeding to Rome in 1821, 
 took steps to secure so desirable a synod. Briefs regarding the 
 future council were issued by Pope Pius VII. in 1823 and by 
 Pope Leo XII. in 1828, but Archbishop Marechal did not live to 
 see the council assemble. 
 
 A community of colored Sisters had been founded by the 
 Rev. Mr. Joubert, known as Sisters of Providence, and in 1825 
 their association was approved by Archbishop Marechal. In 
 1826 he visited Canada in the interest of religion, and on his 
 return, while at Emmittsburg, began to disclose symptoms of 
 dropsy of the chest. He at once forwarded to Rome the names 
 of three whom he recommended for the position of coadjutor. 
 The Pope, by Imlls of January 8, 1828, appointed the Rev. 
 James Whitfield Bishop of Apollonia and coadjutor with the 
 risrht of succession. 
 
 Archbishop Marechal, feeling that the work of the diocese 
 would be ably continued, dismissed all care and prepared for 
 death. Fortified by all the consolations of religion, he ex23ired 
 calmly on the 29th of January, 1828.
 
 DIOCESE OP BALTIMORE. 69 
 
 MOST REV. JAMES WHITFIELD, 
 
 Fourth Arclthisliop of Baltimore. 
 
 James Whitfield was born in Liverpool November 3, 1770, 
 and on tlie death of Lis father set out with his mother for Italy, 
 in hope that the climate would benefit her health. While re- 
 turning to England they were detained at Lyons by one of 
 Napoleon's decrees against the English government. Here he 
 formed the acquaintance of the Rev. Ambrose Marechal, and, 
 entering the seminary, was ordained priest in 1809, his good 
 mother living to see her son minister at the altar. Keturning 
 to England, he served for some years as parish priest at Crosby, 
 but, on the pressing invitation of Archbishop Marechal, came to 
 America in the autumn of 1817. As one of the pastors of the 
 cathedral he showed great zeal, prudence, and ability. In the 
 care of the negroes he was especially interested. 
 
 He was appointed, by bull of January 8, 1828, Bishop of 
 Apollonia and coadjutor of Baltimore ; but as the document did 
 not arrive during the lifetime of Archbishop Marechal, he was 
 consecrated Archbishop of Baltiinore by succession on Whit- 
 sunday, May 25, 1828, the venerable Bishop Flaget officiating. 
 The pallium reached him the next year. 
 
 Archbishop Whitfield made a careful and strict ^ Isitation in 
 the diocese of Baltimore and in that of Richmond, of whicli he 
 was administrator. He submitted to the Holy See his learned 
 predecessor's plan for a Provincial Council, and, on its aj)proval, 
 proceeded, in compliance with the instructions, to summon his 
 suffragans to meet him in the cathedral of Baltimore. 
 
 The first Provincial Council of Baltimore forms an epoch in 
 the history of the Catholic Church in the United States. It 
 was held a little more than half a century after the day which, 
 by declaring the colonies free and indej)endent States, liberated 
 the Catholics and their Church from the oppressive laws of Eng- 
 land. During that half-century the Churcli, which, after the 
 Peace of Paris, was represented by Dr. Carroll as having some 
 tAventy-five thousand members and twenty-five priests, had riser
 
 70 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 to a body of half a million in a population of twelve millions. 
 In tlie limits of the original diocese of Baltimore there were 
 seven bishops, one hundred and sixty priests, nearly as many 
 churches, three colleges, eight convents, and three hundred and 
 fifty thousand Catholics ; while the dioceses of New Orleans, 
 St. Louis, and Mobile gave t^vo more bishops, more than eighty 
 priests, some ten convents, and one hundred and fifty thousand 
 of the faithful. It was essential to adopt uniform regulations 
 for the spiritual government of this large and rapidly increasing 
 body, which had seminaries, colleges, schools, but could not ob- 
 tain churches and priests for all who desired them. 
 
 The council opened in the cathedral of Baltimore on Sun- 
 day, October 4, 1829. Beside Archbishop Whitfield, who pre- 
 sided, there sat in this memorable synod the venerable Bish- 
 op Flaget of Bardstown ; the able and eloquent Bishop Eng- 
 land, of Charleston ; Bishoj) Edward Fenwick, of Cincinnati ; 
 Bishop Rosati, of St. Louis, administrator of New Orleans ; and 
 Bishop Benedict Fenwick, of Boston. Bishop Du Bois and 
 Bishop Portier, of Mobile, were in Europe, and Bishop David, 
 coadjutor of BardstoAvn, was unable from ill health to attend. 
 Philadelphia was rej)resented by the administrator, Very Rev. 
 William Mathews. The superior of the Jesuits, the visitor of 
 St. Sulpice, and several theologians attended. Eminent lawyers, 
 called in to consult in regard to the tenure of church property 
 in the eye of the civil law, were struck by the grave and vene- 
 rable assembly of the superiors of the Catholic Church, while to 
 the people at large the pomp and ceremonial seemed to revive 
 the ages of faith and give earnest of future triumphs for the 
 Church. Thirty-eight decrees were adopted regulating fli^; ap- 
 pointment of pastors and other priests, the administration of the 
 sacraments, the holidays and fasts of obligation, the tenure of 
 Church proj^erty, the establishment of schools, and the diffusion 
 of Catholic books and periodicals. The decrees were trans- 
 mitted to his Holiness Pope Pius VIII. and formally approved — 
 the basis of the law for the Church in the United States. 
 
 The council was followed by consoling results. Archbishop 
 Whitfield wrote in 1832: "The wonders, if I dare so express 
 nijT^self, that have been operated and are daily operated in my 
 
 I
 
 DIOCESE OF BALTIMORE. 71 
 
 diocese are a source of consolation to me amid the difficulties 
 against which I have still often to struggle." " A truly Catholic 
 
 spirit distinguishes Maryland and the District of Columbia 
 
 Conversions of Protestants in health are also numerous, and not 
 a week, in some seasons not a day, passes without our priests be- 
 ing called to the bedside of some invalid who wishes to abjure 
 error and die in the bosom of the Church." 
 
 The terrible Asiatic cholera in that year visited the United 
 States. Archbishop Whitfield, with his priests and Sisters, was 
 untiring in devotion to the afflicted. The diocese lost two priests 
 by death, and two Sisters died of cholera while attending the 
 sick in the hospital, and a colored Oblate Sister of Providence 
 was another victim of charity. 
 
 The next year the archbishop obtained of the Holy See a 
 dispensation for the United States from the usual abstinence 
 on Saturdays and Rogation Days, many of the poorer Catho- 
 lics at service finding it difficult to obtain necessary food on 
 those days. 
 
 On the 20th of October, 1833, Archbishop Whitfield opened 
 the Second Provincial Council of Baltimore, which was attended 
 by Bishop David, coadjutor of Bardstown, representing the aged 
 Bishop Flaget ; and also by Bishops England of Charleston, 
 Rosati of St. Louis, Du Bois of New York, Portier of Mobile, 
 Kenrick, administrator of Philadelphia, Rese of Detroit, and 
 Purcell of Cincinnati. The two last were consecrated a few 
 days before the session of the council. Dr. Purcell succeeding 
 Bishop Fenwick, who had died of cholera while visiting his 
 diocese. The see of New Orleans was vacant. Bishop de Neck- 
 ere having died in September. In this council a plan was 
 adopted for the future appointments to the episcopate, and 
 the boundaries of the dioceses definitely fixed. The council also 
 took steps in regard to missions among the Indian tribes and 
 among the negroes in Liberia. The establishment of a theo- 
 logical Seminary in each diocese was advised, and a committee 
 appointed to revise books used in Catholic schools. The de- 
 crees of the council were duly approved at Rome, and a see 
 established at Vincennes, as requested by the fathers of the 
 council.
 
 72 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 Arclibishop Whitfield devoted his large private fortune to 
 the good of his diocese, completing the tower of the cathedral 
 and the archiepiscojial residence. He built at his own cost the 
 church of St. James, laying the corner-stone May 1, 1833, and 
 consecrating it on the first of May, 1834. His health was then 
 rapidly failing. Visits to medicinal springs proved of no avail, 
 and he returned to his episcopal city to prepare for the close of 
 his well-spent life. Fortified by the sacraments and surrounded 
 by his coadjutor and clei-gy, to whom he had been a father and a 
 model, he died piously October 19, 1834. 
 
 At the time of his death the dioceses of Baltimore and Rich- 
 mond contained sixty-eight priests, about sixty-four churches or 
 chapels, three colleges, four academies or boarding-schools for 
 girls, an orphan asylum, an infii-mary, and several schools. 
 
 MOST EEV. SAMUEL ECCLESTON, 
 
 Fiftli Archhisliop of Baltimore. 
 
 Sajitjel Eccleston was born in Kent County, Maryland, on 
 the 27th of June, 1801, of parents belonging to the Ej)iscopal 
 Church, but, his widowed mother marrying a Catholic, he was 
 led by the examples he saw to embrace the faith while a jxipil 
 of St. Mary's College. He resolved, too, to devote his life to 
 the ministry, and, having made his divinity studies in the semi- 
 nar}^, was ordained April 24, 1825. To ground himself still 
 more in sacred learning he spent some time at Issy, and, after 
 visiting England and Ireland, returned to his native country. 
 He was appointed vice-president and soon became president of 
 St. Mary's College, and in 1834 was elected Bishop of Ther- 
 mia and coadjutor to Archbishop Whitfield, by whom he was 
 consecrated on the 14th day of September. In little more than 
 a month he had the sad task of chanting the requiem for his 
 metroj^olitan. Archbishop Eccleston came to his high duties 
 in the vigor of early manhood, and gave them the energy of his 
 life. Under his encouragement the Visitation nuns increased
 
 lOCESE OF BALTIMORE. 73 
 
 the number of their academies, Brothers of St. Patrick came 
 to direct parochial schools for boys, and the German Catholics 
 were confided to the care of the sons of St. Alphonsus, the Re- 
 demptorist Fathers ; the preparatory college of St. Charles for 
 young levites was founded; soon after the Lazarists, in 1850, 
 began their labors in the diocese of Baltimore, and the Brotheis 
 of the Christian Schools established a novitiate of ' their order ; 
 so that the diocese has ever since been the hive for the great 
 missionary body of Bedemptorists and that excellent teaching 
 body, the sons of the Venerable La Salle. 
 
 Nor was it only in his own diocese that his influence was 
 felt. It was the ]3i'ivilege of Archbishop Eccleston to preside 
 in no fewer than five provincial councils as metropolitan of the 
 Church in the United States. In the third council, which met 
 April 16, 1837, eight bishops sat with the metropolitan ; in 
 the fourth, which opened May 17, 1840, the number, by the 
 increase of sees, had risen to twelve. This council addressed 
 letters of sympathy to the Bishop of Cologne and the Arch- 
 bishop of Posen, who were suffering under the merciless iron hand 
 of Prussian intolerance. This council provided for the trans- 
 mission of property held by a bishop to his successor, the laws 
 of the several States not recognizing the bishop as a corporation 
 sole. One of the important decrees of the fifth council, which 
 opened May 14. 1843, was that which cut off from the sacra- 
 ments any Catholic who dared remarry after obtaining a divorce 
 under State laws. The memorable act of the sixth council 
 was the decree by which the twenty-three bishops of the Catho- 
 lic Church in this country chose " The Blessed Virgin conceived 
 without sin " as the patroness of the United States. 
 
 When the revolutionary storms drove Pope Pius IX. from 
 his sacred city. Archbishop Eccleston, in January, 1849, invited 
 him to Baltimore to preside in the Seventh Provincial Council. 
 That synod met May 6, 1849, and was attended by twenty-five 
 bishops. It urged the definition of the dogma of the Innna- 
 €ulate Conception of the Blessed Vii'gin Mary. By this time 
 the number of sees made a division of the province desirable. 
 Archbishoprics were created at New York and Cincinnati. 
 
 Archbishop Eccleston was stricken with a fatal illness in
 
 74 THE CATEOLIC HIERARCHY IN THE UNITED STATES. 
 
 Ai^ril, 1851, while residing at Georgetown, in a house adjoining 
 the monastery of the Visitation. Here he died piously April 
 22, 1851, His body was removed to his episcopal city, honored 
 by obsequies of an imposing character, at which even the Presi- 
 dent of the United States attended. 
 
 MOST REV. FRANCIS PATRICK KENRICK, 
 
 IJiird Bishop of Philadelphia^ Sixth Archbishop of Baltimore. 
 
 The successor of Archbishop Eccleston was a bishop already 
 world-renowned for learning and ability. Francis Patrick Ken- 
 rick, born in Dublin, Ireland, December 3, 1796, received a sound 
 and pious education under the care of a learned uncle, a clergy- 
 man, and completed his studies in the College of the Propa- 
 ganda at Rome, where he spent seven years. He was sent to 
 Kentucky in 1821 on the request of Bishop Flaget for a priest 
 fitted to occupy a chair in a theological seminary. He was al- 
 ready remarked for the depth and accuracy of his mind, and the 
 extent of his studies in dogmatic and patristic theology and in 
 Holy Scriptures. As professor at St. Thomas' Seminary, Bards- 
 town, he trained many excellent priests, and, untiring in his 
 labors, acted as professor in the college and discharged parochial 
 duties. His health was really injured by his devotion to the 
 multiform work before him. Ready in disputation, he became an 
 acknowledged champion of the faith. A Presbyterian clergyman 
 assailed the doctrine of the Holy Eucharist under the title of 
 Omega. Kenrick's " Letters from Omicron to Omega " were an 
 overwhelming reply that silenced the impugner of the words of 
 Christ ; other discussions ensued, in all which the learned pro- 
 fessor acquired new fame. AVhile attending the first Provincial 
 Council of Baltimore as theologian of Bishop Flaget, Rev. Mr. 
 Kenrick was selected for the difficult post of Bishop-adminis- 
 trator of Philadelphia. He was consecrated Bishop of Arath, 
 June 6, 1830, in the cathedral at Bardstown. On assuming the 
 charge of the diocese he found the trustees of St. Mary's Church
 
 DIOCESE OP BALTIMORE. 75 
 
 defiant wheu he declared liimself pastor of that church ; but, 
 interdicting it, he rented a house and began within its walls a 
 theological seminary. Then he entered the pulpit of St. Mary's 
 and broke the power of the trustees, permitting only the exer- 
 cise of functions recognized by the Church. The trustees soon 
 attempted to renew their rebellion ; but he repressed their tur- 
 bulence and made it a rule to allow no church to be organized 
 in the diocese under the trustee system. Having overcome that 
 gi'eat obstacle to Catholic progress and piety, Bishop Kenrick, by 
 constant visitations of his diocese, made himself acquainted with 
 his flock. Few of the parishes at first had resident pastors, but 
 his little seminary in his own house developed into the noble 
 theological seminary of St. Charles Borromeo, which has given 
 Pennsylvania so many excellent priests. The cholera called 
 forth all the zeal of the bishop and his clergy, and the Sisters of 
 Charity of the Blessed Virgin, a community instituted in Phila- 
 delphia, were especially devoted. In 1834 Philadelphia had five 
 churches and twenty-five thousand Catholics, and another church, 
 St John's, was soon erected by Pev. John Hughes. 
 
 In the ensuing years schools and charitable institutions were 
 multiplied ; but a new storm of persecution arose against the 
 Catholics, and in 1844 a blood-thirsty mob took possession of 
 Philadelphia. St. Michael's and St. Augustine's churches, with 
 a library of very great value, houses of devoted Sisters, and 
 many residences of humble Catholics, were given to the flames, 
 the city authorities offering no protection. Many Catholics were 
 butchered. The State authorities at last quelled the riot, but 
 it was renewed again in July and repressed only by decisive 
 measures. 
 
 In 1843 the diocese of Philadelphia was divided, that of 
 Pittsburgh having been set off. Bishop Kenrick retained east- 
 ern Pennsylvania, Delaware, and western New Jersey. In this 
 part had arisen the Jesuit college of St. Joseph and the Augus- 
 tinian college of St. Thomas of Villanova, the academies of the 
 Ladies of the Sacred Heart, Visitation nuns, and Sisters of St. 
 Joseph, while Sisters of the Good Shepherd began their holy 
 work. The Redemptorists and School Sisters of Notre Dame 
 began to labor among the Germans. When in 1851 Bishop Kf n-
 
 76 THE CATHOLIC HIERARCHY IX THE UNITED STATES. 
 
 rick was promoted to the see of Baltimore the diocese of Phila- 
 delphia contained one hundred and two churches and chapels, 
 one luindred and one priests, and forty-six seminarians preparing 
 j;o reinforce them. AVhile Bishop of Philadelphia Dr. Kenrick 
 published two works which rendered great service to the semina- 
 rians and clergy — his "Theologia Dogmatica" and his "Theologia 
 Moralis." His "Primacy of the Apostolic See," "Vindication of 
 the Catholic Church," and works on baptism and justification 
 were able and timely. 
 
 On the 3d of August, 1851, Bishop Kenrick was promoted 
 to the see of Baltimore, and was soon after appointed apostolic 
 delegate to preside at a Plenary Council. It Avas opened May 
 9, 1852, and was attended by six archbishops and twenty-six 
 bishops of the United States. Its decrees aimed to give uni- 
 formity to discipline throughout the whole country. They re- 
 cognized the infallibility of the Sovereign Pontiff, re-enacted the 
 decrees of the Provincial Councils, regulated the Ritual and 
 Manual of Ceremonies, the absence of bishops, the establish- 
 ment of consultors and a chancery in each diocese, the fixing of 
 limits to jiai'ishes, publication of banns, marriage and baptism, 
 catechetical instructions, the maintenance of theological semina- 
 ries and parochial schools, took steps to prevent the reception of 
 wandering priests, the usurpation of lay trustees, encouraged the 
 Associations for the Propagation of the Faith and for the conver- 
 sion of non-Catholics. 
 
 In 1853 Archbishop Kenrick convened a diocesan synod, 
 promulgating statutes in harmony with the council, and a year 
 later attended the gathering of the episcopate at Rome when 
 Pope Pius IX. solemnly defined the dogma of the Immaculate 
 Conception. On his return he held a Provincial Council and en- 
 couraged the establishment of several needed asylums in his 
 diocese. Ever anxious to uphold the discipline of the Church, 
 he convened another synod in 1857 and a Provincial Council in 
 1858. He took an active part in placing on a firm foundation 
 the American College at Rome, founded by Pope Pius IX. 
 
 His life of active zeal and study had gradually undermined 
 his health, and in 1863 general anxiety was felt, although there 
 was no indication of immediate danger. Bishop O'Connor spent
 
 DIOCESE OF BALTIMORE. 77 
 
 the evening of the 5th of July with him, leaving him in ap- 
 parently his usual condition ; but during the night he expired 
 calmly by a sudden but not unprovided death. 
 
 The last work of this studious prelate was a revision of the 
 Catholic version of the Bible, which, translated originally by 
 Rev. Gregory Martin, of Douay College, had been revised by 
 Bishop Challoner, and had undergone so many changes at the 
 hands of others as to be no longer creditable to the Catholic 
 body or safe as a translation. His epitaph says that " he adorned 
 the archiepiscopal chair with the greatest piety and learning, as 
 well as with equal modesty and poverty." 
 
 MOST REV. MARTIN JOHN SPALDING, 
 
 Second Bishop of Louisville, Seventh Archbishop of Baltimore, 
 
 Martust JoHisr Spaldiistg was born May 23, 1810, on the RolL 
 ing Fork, Kentucky, where his grandfather, Benedict Spalding, 
 had settled in 1790 when he came from St. Mary's County, 
 Maryland. Both his parents, Richard Spalding and Henrietta 
 Hamilton, were natives of that old Catholic county. After 
 studying the rudiments in the nearest log school he entered St. 
 Mary's College as soon as it opened in 1821, and so distinguished 
 himself that at the age of fourteen he was the professor of mathe- 
 matics. On beino: o-raduated in 1826 he resolv^ed to become a 
 priest, and entered the seminary at Bardstown. At the age of 
 twenty he was sent to Rome, and, though stricken down by a 
 dangerous illness, won his doctor's cap by an able defence of his 
 theses against some of the greatest men in the Catholic capital. 
 Returning to his own diocese, he became pastor of the cathedra] 
 and professor of philosophy in the diocesan seminary. He aided 
 in establishing the Minerva, and contributed to periodical lite* 
 rature. The college journal soon gave way to the Catholic Ad- 
 vocate, of which he was chief editor, as he soon became of the 
 United States Catholic Magazine. He was also a contributor
 
 78 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 to the Catholic magazines, his collected articles forming a valu- 
 able volume. In 1838 he became president of St. Joseph's 
 College, but was placed again at Bardstown when the bishop 
 removed his see to Louisville, but soon, as vicar-general, followed 
 Dr. Flaget. Averse to controversy, he gave lectures in defence of 
 Catholic doctrines when a knot of Protestant ministers misrep- 
 resented and assailed them. On the resignation of Bishop Cha- 
 brat, Doctor Sj)alding was appointed Bishop of Lengone and 
 coadjutor of Louisville, and was consecrated by Bishop Flaget, 
 Sej^tember 10, 1848. From this time the administration really 
 devolved upon him, and on the death of the venerable bishop, 
 February 11, 1850, he became Bishop of Louisville. He wrote 
 the early history of the diocese in his " Sketches of Kentucky," 
 and the life of his predecessor apart in a special work. He re- 
 called the Jesuits to his diocese, and welcomed a colony of 
 Cistercians who founded the Traj^pist abbey at Gethsemane. 
 In 1842 the Sisters of the Good Shepherd began their redeeming 
 work in Louisville. By visitations of his diocese, retreats of the 
 clergy, and missions among the people Bishop Spalding labored 
 to keep alive the spirit of Catholic faith. He established orphan 
 asylums, attended to the spiritual wants of those who did not 
 speak English, establishing churches for the Germans. He com- 
 pleted the cathedral, the corner-stone of which he had laid while 
 coadjutor, and erected many new churches ; but he felt that the 
 diocese ought to be divided. The Plenary Council accordingly 
 asked the Holy See to establish the see of Covington. After 
 joining in the deliberations of the council he visited Europe, 
 obtained. a colony of Xaverian Brothers in Belgium, and took 
 steps towards establishing a missionary college at Louvain — a 
 project which he afterwards, with the aid of Bishop Lefevre, 
 carried out successfully. 
 
 In August, 1855, Louisville was given up to a Know-Nothing 
 mob, who butchered or burned nearly one hundred Catholics 
 and gave some twenty houses to the flames. The cathedral was 
 menaced, but, by the providence of God, escaped. Bishop Spald- 
 ing took an important part in the councils held at Cincinnati in 
 1855, 1858, and 1861, the pastoral letters all emanating from his 
 pen.
 
 DIOCESE OP BALTIMORE. 79 
 
 Wliile constant in the care of his diocese, he was always en- 
 gaged in some literary work. He exposed the fallacy of Morse's 
 pretended Lafayette motto, silenced Prentiss in regard to Catholic 
 education, and gave a noble refutation of D'Aubigne's " History 
 of the Reformation." AVhen the civil war began his diocese be- 
 came a scene of military operations ; colleges closed and churches 
 were exposed to destruction. " I must attend to souls," he wrote, 
 " without entering into angry political discussion." His priests 
 and sisters of various orders were untiring in their devotion to 
 the sick and woitnded on the battle-field and in the hospital, 
 several dying martyrs to charity. Amid all the turmoil of war, 
 however. Bishop Spalding assembled his priests in synod to re- 
 new their fervor in such dread times. 
 
 On the 11th of June, 1864, he received the Papal Rescript 
 which promoted him to the archiepiscopal see of Baltimore as 
 successor to Archbishop Kenrick. He took possession of his new 
 see on the 31st of Jul}^ One of his earliest acts was, to found a 
 House of the Good Shepherd in Baltimore, a colony of sisters 
 coming from Louisville at his request. He then made a visi- 
 tation of his diocese, urging the faithful to profit by the jubilee 
 then granted by Pope Pius IX. In his pastoral on that occasion 
 he explained and justified the famous Syllabus. In 1865 he 
 convened the sixth synod of the diocese. As the war w^ent on 
 he was charged with the administration of the diocese of Charles- 
 ton, to which the bishop was unable to return, and he made a 
 successful appeal to Northern Catholics to aid their war-stricken 
 brethren in the faith. His own diocese was not neglected ; in 
 1866 he began a boys' protectory, confiding it to the Xaverian 
 Brothers. A Plenary Council was again required, and Pope 
 Pius IX., approving the plan, by letters of February 16, 1866, ap- 
 pointed Archbishop Spalding to preside. He immediately set to 
 work to plan out its whole work, and when, years after, a third 
 council was called it was found that there was little to be done 
 except to carry out such parts of his plan as had not been acted 
 upon at the time. The great ecclesiastical assembly met in his 
 cathedral on the 7th of October, seven archbishops, thirty-eight 
 bishops, three mitred abbots, and more than a hundred theologians 
 taking part in its deliberations. It was the largest council since
 
 80 thb: catholic hierarchy in the united states. 
 
 the general one held at Trent. Its decrees covered the whole 
 field of dogma and* discipline. 
 
 The great archbishop then devoted himself to his own diocese, 
 and o-ave especial attention to extending the ministry to Catholic 
 colored people and all who sought to enter the Church. He 
 visited Europe, but even there was laboring for the good of the 
 Church in this country. 
 
 On the 20th of October, 1869, he took leave of his diocese in 
 order to attend the General Council of the Vatican, summoned by 
 Pope Pius IX. At first he was one who deemed the definition of 
 the Pope's infallibility when teaching ex cathedra inopportune ; but 
 when he found the rationalistic governments of France, Spain, 
 Bavaria, Austria, and Italy intriguing to prevent it, he declared 
 that the definition was necessary. With the bishops from coun 
 tries where Catholicity was free, he insisted upon it. He labored 
 incessantly during the eight months that the sessions lasted, and 
 remained in Rome till the fourth and last general congregation, 
 July 18, 1870. After the Constitution issued. Archbishop Spald- 
 ing addressed a pastoral to his flock on the Papal Infallibility, 
 treating the subject in the plain and simple style that carries 
 liirht and conviction to the mind. He then visited Switzerland 
 and Savoy, intending to return to the council when it reassem- 
 bled, but the wicked course of Victor Emmanuel in seizing Rome 
 made its reassembling impossible. Archbishop Spalding re- 
 turned to his diocese. There he resumed his labors, thougli re- 
 curring illness made all exertion at times impossible ; he built 
 fine parochial schools near his cathedral, and began a church in 
 honor of St. Pius V. A visit to New York on matters relating 
 to the Church in the whole country brought on acute bronchitis. 
 On Christmas day he said Mass at a temporary altar in the hall 
 near his bedroom, and it was the last time he was to offer the 
 Holy Sacrifice. His sufferings became intense, and the remedies 
 employed to relieve him were extremely painful, but he bore all 
 with cheerfulness and resignation. He expired on the 7th of 
 Februaiy, 1872, Bishop Becker giving him the last blessing, 
 and on the 12th his body was laid beside that of Archbishop 
 Kenrick.
 
 DIOCESE OP BALTIMORE. 81 
 
 MOST REV. JAMES ROOSEVELT BAYLEY, 
 
 First Bishop of Newar^h and Eighth Archhishop of Baltimore. 
 
 James Roosevelt Bayley was the son of Dr. Guy Carleton 
 Bayley and Grace Roosevelt, his father being a brother of the 
 holy Eliza Seton, who founded the Sisters of Charity in the 
 United States. He was brought up in the Episco^^alian creed, 
 to which the family belonged, and early evinced a love of litera- 
 ture and books. After an early course at Mount Pleasant Aca- 
 demy he entered Trinity College, Hartford, and became a pupil 
 of Rev. Dr. Samuel Farmer Jarvis, whose love of the Fathers 
 and clear, logical mind drew himself and his pupils irresistibly 
 towards Catholic truth. Under him he prepared for admission to 
 the ministry of the Episcopal Church, and in time became rector 
 of a church at Harlem. But his soul felt cramped in the cold 
 formalities of that sect. Visiting the poor and often suffering 
 Catholic huts in his district, he was impressed by the lively 
 faith, piety, and resignation which he witnessed. He resolved 
 to become a Catholic. An uncle, whose favorite he was, endea- 
 vored to dissuade him and sent him abroad, certain that if young 
 Bayley saw Catholicity as it was in Rome he would be cured of 
 all such ideas. Renounciug the worldly prospects before him, 
 he was received into the Church in Rome in April, 1842. Pro- 
 ceeding to Paris, he entered the seminary of St. Sulpice, and, to 
 gratify the wish of Archbishop Hughes, retui-ned to New York 
 ,to be ordained by him in 1844. Attached to the cathedral, he 
 was zealous on the mission ; and, as secretary of the archbishop, 
 organized the chancery of the diocese, collecting and arranging 
 all records of the j)ast and insuring future regularity. When 
 New Jersey, which had been part of the dioceses of New York 
 and Philadelpliia, was formed into a bishopric the Rev. Mr. 
 Bayley was selected as the first Bishop of Newark, and was 
 consecrated on the 30th of October, 1 853, in St. Patrick's Cathe- 
 dral, New York, by Archbishop Bedini. In his new diocese he 
 established Seton Hall, a theological seminary and college of a 
 high order, introduced several religious communities, encouraged 
 the building of churches, and above all of schools, formed as-
 
 82 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 sociations to keep young men together and give them innocent 
 enjoyment. For nineteen years his influence was felt throughout 
 the State, the bitterest enemies of the faith acknowledging that 
 it was ever exerted in the cause of morality and good citizenship. 
 His pastoral letters were read with reverence by his flock and 
 with respect by all, and in the three councils of New York and 
 the Second Plenary Council of Baltimore his learning, wisdom, 
 and practical methods carried great weight. He visited Rome 
 in 1862 at the time of the canonization of the Japanese martyrs, 
 and some years later to attend the centenary of the Apostles 
 St. Peter and St. Paul. In 1872 he was, to his own regret, trans- 
 ferred by a brief of July 10 to the see of Baltimore as successor 
 of Archbishop Spalding. His health was already impaired, but 
 he twice visited his diocese and began a third visitation. He 
 freed the cathedral from debt and consecrated it. In 1877 he 
 was advised to visit Vichy for the benefit of his health, but, 
 finding his disease increase, he sought only to die among his 
 flock. He reached New York in a dying condition, and expired 
 at Newark, among the clergy and peoj^le who loved him so de- 
 votedly, October 3, 1877. After funeral services in the cathe- 
 dral of that city his remains were conveyed to Baltimore for 
 similar honors, and were finally laid beside those of his vene- 
 rated aunt, Mother Seton, at Emmittsburg. 
 
 Beside his pastorals he published a " Sketch of the Catholic 
 Church on the Island of New York " and " Memoirs of Bishop 
 Brute, of Vincennes." 
 
 HIS EMINENCE JAMES CARDINAL GIBBONS, 
 
 First Vicar- Apostolic of North Carolina, Fourth Bishop of 
 Hichmond, Ninth Archbishop of Baltimore. 
 
 James Gibbons was born in Baltimore on the 23d of July, 1834, 
 and was baptized in the cathedral by the Rev. Charles I. White. 
 He was taken to Ireland at the age of ten, and made his ear- 
 liest studies there, attracting the attention of Archbishop Mc-
 
 DIOCESE OF BALTIMORE. 83 
 
 Hale by his piety and diligence. Returning to liis native coun- 
 try, lie entered the preparatory seminary, St. Charles' College, and 
 after his course there entered St. Mary's College, Baltimore. He 
 was ordained on June 30, 1861, and assigned to St. Patrick's 
 Church, but in a few months received charge of St. Bridget's 
 Church, Canton, with the care of St. Lawrence's at Locust Point, 
 as well as of the Catholic soldiers at Fort McHenry. The zeal 
 of the young priest in this laborious duty showed his merit, and 
 Archbishop Spalding made him his secretary and assistant at the 
 cathedral. The peculiar charm of his manner, the influence his 
 piety exercised, made him a marked man, and at the Second Plen- 
 ary Council of Baltimore he was selected as the priest best fitted 
 to organize the new vicariate-apostolic in North Carolina, a State 
 where Catholicity had made least impression. He did not shrink 
 from the difficult task. Everything was to be created ; the scat- 
 tered Catholics were fewer in the whole State than would be 
 found in a Maryland parish. He was consecrated Bishop of Ad- 
 ramyttum in the cathedral of Baltimore, August 16, 1868, and 
 proceeded to Wilmington, North Carolina, making St, Thomas' 
 Church his residence. He found one or two priests in the State, 
 and seven hundred Catholics scattered in a population of a mil- 
 lion. He drew devoted priests to him, and labored in person 
 with the gentle zeal of a St. Francis of Sales, winning a way to 
 hearts that the profoundest erudition or the highest eloquence 
 failed to reach. He visited every part of the State, preaching 
 and lecturing in court-houses, meeting-houses, any hall that could 
 be had, and everywhere presenting the unknown truth with ir- 
 resistible power. His method can be best understood by his 
 wonderful little book, " The Faith of our Fathers," a work that 
 has been more effective than any other since Milner published 
 his " End of Controversy." Little communities of converts be- 
 gan to form, and the ministers of God began to feel courage. 
 Churches sprang up in the larger cities, the Sisters of Mercy came 
 to open an academy, and the ancient order of St, Benedict pre- 
 pared to found a monaster}-. On the death of Bishop McGill, 
 Doctor Gibbons was transferred to the see of Richmond, July 30, 
 1872, retaining, however, the charge of his vicariate. His labors 
 in the larger field were even more fruitful, and the influence was
 
 84 
 
 THE CATHOLIC HIERARCHY IN THE L'NITED STATES. 
 
 gradually extending, wlien Arclibisliop Bayle}^, finding liis health 
 precarious, asked that he should be appointed coadjutor of Bal- 
 timore. On the 29th of May, 1577, he was made Bishop of Jan- 
 opolis and proceeded to Maryland. He left with reluctance the 
 flocks in Vij-ginia and North Carolina to assume the charge of 
 the ancient diocese of Baltimore, of which he became archbishop 
 on the death of Aichbishop Bayley in the following October. 
 The pallium was conferred upon him on the 10th of Februaiy, 
 1878. His venerable mother, who had lived to see her son en- 
 throned in the cathedral where he had been baptized, died soon 
 after at the age of eighty. Raised thus to the highest position 
 in the American hierarchy, he enjoys the respect of all, and was 
 chosen by Pope Leo XIII. to preside in the Third Plenary Coun- 
 cil of Baltimore in November, 1884, having been invited to 
 Rome with other archbishops and bishops in the previous year 
 in order to deliberate on the most urgent matters to be con- 
 sidered in that assembly. 
 
 In the Consistory held by Pope Leo XUL in June, 1886, the 
 Archbishop of Baltimore was created a cardinal priest, and the 
 insi«-nia of his new din;uitv were soon after borne to him across 
 the Atlantic. 
 
 There were in the diocese in 1893, 406 priests, 150 churches, 
 47 chapels, 69 stations, 12 orphan asylums, 90 parochial schools, 
 4 ecclesiastical seminaries, 8 colleges, 19 academies, 12 asylums, 
 and a Catholic population of 235,000.
 
 DIOCESE OF BOSTON. 
 
 RIGHT EEV. JOHN CHEVERUS, 
 
 First Bishop of Boston, then Bishop of Montauhan, Arch 
 bishop of Bordeaux, and Cardinal. 
 
 John Louis Lefebvee Cheverus was born at Mayenne, 
 France, January 28, 1768, where his family held a high position. 
 Trained by a pious mother, he received the tonsure at the age of 
 twelve, and studied at college only to prepare himself for the 
 altar. He completed his studies at the college of Louis le 
 Grand and the seminary of St. Magloire, and was erdained 
 priest December 8, 1790. He became curate of his uncle, a 
 parish priest in Mayenne, whom he soon succeeded, and was 
 made canon of Mans. Refusing the constitutional oath, he was 
 cast into prison, but escaped in June, 1792, and reached England. 
 He had begun to labor as a missionary there when his old friend, 
 the Abbe Matignon, then the only priest in New England, im- 
 plored him to come to his aid. He landed at Boston in April, 
 1796, and, receiving faculties from Bishop Carroll, set to work 
 with Dr. Matignon to attend the scattered Catholics, from the 
 Penobscot Indians in Maine to the poor emigrants in Connecti- 
 cut. So bitter was the feeling against Catholicity that he was 
 soon arrested in Maine and tried with criminals for marrying a 
 couple in that distiict, and narrowly escaped impiisonment with 
 thieves and drunkards. But his charity, learning, and piety soon 
 made a deep impression on all, and the Catholic body found 
 some of the still oppressive laws modified out of respect to him. 
 The original church of the Holy Cross was rebuilt by him and 
 dedicated by Archbishop Carroll in 1803. Other churches were 
 soon erected by his zeal. When the see of Boston was erected 
 he was selected as bishop, though he sought to have the honor 
 conferred on Dr. Matignon. From his consecration in Baltimore^ 
 
 85
 
 86 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 November 1, 1810, his whole thought Avas devoted to his dio- 
 cese. He soon lost his friend and coadjutor, but gathered other 
 priests around him, laboring more abundantly than any of them 
 in enduring all the hardships of a missionary priest, relieving 
 the poor in his unbounded charity, and winning Protestants to* 
 the faith by the example of his virtue as well as the clearness, 
 and force of his ar2:uments. His health beo;an to sink under his 
 arduous duties, but when Louis XVIII. named him for the see' 
 of Montauban, and urged him to return to France, he declined to 
 abandon the poor diocese which had so long been the scene of 
 his priestly and episcoj^al labors. He yielded only when physi- 
 cians declared that he could not live if he spent another win- 
 ter in Boston. After giving away all he possessed to the clergy 
 and the poor he embarked for Europe in October, 1823. When 
 Matignon and Cheverus began their labors there was one poor 
 church in all New England. Bishop Cheverus left a cathedral 
 in Boston, St. Augustine's in South Boston, a church in Maine, 
 and one in New Hampshire. 
 
 He had, too, seen many embrace the faith — the Barbers of 
 New Hampshire, Dr. Green in Boston, Rev. Dr. Kewley, of Con- 
 necticut. He could feel that the Church he had done so much 
 to found was destined, with God's blessing, to thrive and prosper. 
 
 As Bishop of Montauban Dr. Cheverus was soon known 
 throughout France. Eloquent in the pulpit, full of learning, 
 charitable and benevolent to the suffering and poor without dis- 
 tinction, impressing all by the sanctity of his life, the fiercest 
 of the old revolutionists acknowledged his power. A higher 
 sphere was evidently soon to be his. On the death of the Arch 
 bishop of Bordeaux in 1826 he was promoted to that see and 
 made a Peer of France. Other honors flowed upon him : he was 
 chosen to the Boyal Council, created Knight Commander of the 
 Order of the Holy Ghost. The fall of Charles X. and the acces- 
 sion of Louis Philippe did not alter the general esteem for 
 Archbishop Cheverus, and all hailed his elevation to the cardi- 
 nalate in 1836. He did not long survive this exaltation, dying 
 in the midst of his labors on the 19th of July. 
 
 Each diocese that he had directed had some institution, some 
 8;ood work, as a monument of his zeal. All the early churches
 
 DIOCESE OP BOSTON. 87 
 
 in New England were to some extent his work, as was the Ursu- 
 line convent at Charlestown. 
 
 RIGHT REV. BENEDICT JOSEPH FENWICK, 
 
 Second 3ishop of Boston. 
 
 Bishop Fenwick was a native of Maryland, born near Leonard- 
 town, in St. Mary's County, the cradle of Catholicity, September 
 3, 1782, descended from one of the earliest settlers under Lord 
 Baltimore. No sooner was Georgetown College opened in 1792 
 than he and his brother were prepared for admission to it. His 
 course there confirmed his vocation, and he was soon enrolled as 
 a student in the Sulpitian seminary at Baltimore. When the 
 members of the Society of Jesus were permitted in 1806 to re- 
 organize under the superiors in Russia the two brothers sought 
 admission. Benedict was ordained by Bishop Neale at George- 
 town, March 12, 1808. The difficult mission of New York was 
 his first mission, and there, as assistant to the venerable Father 
 Kohlman, he rendered the greatest service not only in, the paro- 
 chial work, but in establishing and directing " The New York 
 Literary Institution." He was in time administrator of the 
 diocese in the absence and after the death of Bishop Concanen, 
 and began the erection of St. Patrick's Cathedral from his own 
 designs. After becoming vicar-general of Bishop Connolly he 
 was made president of Georgetown College in 1817, but was 
 sent the next year to Charleston by Bishop Neale to restore 
 peace to the Church. Having successfully carried out his mis- 
 sion, he returned to the college and soon after resumed the presi- 
 dency. On the 10th of May, 1825, he was appointed Bishop of 
 Boston, and was consecrated on All Saints' Day by Archbishop 
 Marechal, assisted by Bishops England and Conwell. His dio- 
 cese, comprising all the New England States, contained four 
 churches, but on his arrival he found only two priests remaining. 
 He at once assumed the parochial duty at the cathedral, opened 
 a school, and taught the catechism on Sunday. One of his first
 
 8b THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 cares was to secure for the Ursuline nuns a considerable pro- 
 perty in Charlestown, whicli received tlie name of Mount Bene- 
 dict, and where a fine convent and academy were soon erected. 
 Priests were obtained and new missions opened, while his house 
 became a seminary where young men were prepared to increase 
 the clei'gy of the diocese. He made a visitation of his diocese 
 and learned by personal observation the number and condition 
 of the Catholics, and selected sj)ots for churches. He rebuilt 
 that at Charlestown, and had the gratification of seeing others 
 begun at Eastport, Orono, Saco, and Portland, Me., at Dover, N. 
 H., Hartford, Newport, and Pawtucket. One of his earliest cares 
 was to mark by a suitable monument the spot at Norridgewalk, 
 Me., where Rev. Sebastian Rale had been killed in 1724. 
 
 There was much to encourage Bishop Fenwick, especially 
 after the first and second councils of Baltimore ; but unprin- 
 cipled men stimulated prejudice and hatred against Catholics, 
 and a book appeared full of calumnies against the Ursuline 
 nuns. On the 11th of August, 1834, a mob attacked that house 
 of defenceless ladies, drove them from it, and burned it to the 
 ground, by the apathy if not the connivance of the authorities. 
 It was a terrible blow to the bishop, who saw courts acquit the 
 guilty. In 1842 he held the first synod in his diocese, and 
 formally put in force the decrees of the Baltimore councils. 
 The next year he obtained the erection of a see of Hartford, 
 with Connecticut and Rhode Island as the diocese. In 1843 he 
 founded the college of the Holy Cros^s at Worcester, confiding 
 it to the Society of Jesus, but was never able to obtain a 
 charter for it. The next year, finding his strength and health 
 decline, he obtained a coadjutor in the person of the Rt. Rev. 
 John B. Fitzpatrick. In the same year he received into the 
 Church the distinguished philosopher, O. A. Brownson. Bishop 
 Fenwdck continued in the constant discharge of his duties, but 
 in the summer of 1846 disease manifested itself in a fatal form, 
 and he expired on the 11th of August. 
 
 Bishop Fenwick was one of the great bishops of the Church, 
 learned and prudent in the council, eloquent in the pulj^it, 
 energetic and active in his episcopal duties, a father to his 
 clergy and people. The diocese he found with two priests he
 
 DIOCESE OF BOSTON. 89 
 
 left with forty-five, and with a corresponding increase in 
 churches and institutions. 
 
 RIGHT REV. JOHN BERNARD FITZPATRICK, 
 
 Third Bishop of Boston. 
 
 Joh:n^ Beenabd Fitzpatrick was born in Boston, November 
 1, 1812, his parents having emigrated seven years before from 
 Tullamore, Ireland. Their son received his early training in the 
 best city schools, and in the famous Boston Latin School he 
 won several medals. Bishop Fenwick, who knew his piety and 
 talents, saw and encouraged his vocation for the priesthood, and 
 in 1829 he was sent to the Sulpitian college in Montreal. Here 
 he so thoroughly mastered the French language in all its nice- 
 ties that he was made professor of rhetoric and belles-lettres. 
 His studies for the priesthood were made at St. Sulpice, Paris, 
 and he was ordained priest June 13, 1840. Returning home, 
 he was assistant at the cathedral, and afterwards at St. Mary's 
 Church, Boston. Having been appointed to East Cambridge, 
 he erected a substantial stone church. When the health of 
 Bishop Fenwick required aid he chose Rev. Mr. Fitzpatrick as 
 his coadjutor, aware of his sound theological learning, his zeal, 
 and his administrative ability. On being appointed Bishop of 
 Gallipolis in 1844, he was consecrated at Georgetown on the 
 24th of March. He at once took up his residence with the 
 bishop, laboring with his wonted zeal. In less than two years 
 the whole burden of the diocese devolved upon him, and he 
 overtaxed his strength, having no secretary and no vicar-general 
 for several years. By his energy, by 1853 he had increased the 
 churches in Massachusetts from twenty-seven to fifty ; but he 
 saw the necessity of bishops for the more northern States, and 
 in 1853 was rejoiced to relinquish Maine and New Hampshire 
 to the Bishop of Portland and Vermont to the Bisliop of Bur- 
 lington. Bishop Fitzpatrick encouraged the erection of a re- 
 formatoiy for boys, and labored to restore the college of the 
 Holy Cross, which had been partially destroyed by fire.
 
 90 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 The anti-Catliolic excitement soon after saddened liis heart 
 by other outrages like that of Charlestown. A church at Dor- 
 chester was blown up, another burned at Bath, that at Manches- 
 ter was attacked, and the houses of Catholics wrecked. The 
 veiy legislature of the State stooped to infamy and appointed 
 a committee to investigate the convents, and the Sisters of Notre 
 Dame were grossly insulted by men appointed by the General 
 Court of Massachusetts ; yet in a few days the papers rang with 
 exposure of the notorious character of some of these very men. 
 In 1859 a Catholic pupil in the Eliot School was flogged for 
 declining to repeat the spurious form of the Lord's Prayer used 
 by Protestants. A court acquitted the teacher, but Bishop 
 Fitzpatrick addressed the School Board in a most masterly 
 document, in which he showed the injustice of the enforced 
 use of the Protestant version of the Bible, the enforced learning 
 of the Ten Commandments in the Protestant form, and the 
 enforced repeating of the spurious form of the Lord's Prayer. 
 The bishop at once set to work to make Catholics independent 
 of the State schools, which were conducted in such disregard 
 of the rights of conscience. The Jesuit Fathers opened Boston 
 College ; the Sisters of Mercy an academy and hospital at Wor- 
 cester ; parish schools were established in Boston, South and 
 East Boston, Salem, and Lawrence. 
 
 As business had grown around the old cathedral. Bishop 
 Fitzpatrick, to his sorrow, saw that it must soon be removed. He 
 purchased a fine site, and plans were prepared for a noble edifice ; 
 but he deferred the work, so many necessary churches and institu- 
 tions demanded the resources of the faithful. His health was 
 never robust, and on the 14th of December, 1864, he was seized 
 with violent pains, and, though his condition became critical, 
 he would not disturb the priests in the house. When one came 
 at last the bishop was senseless on the floor, bathed in his own 
 blood. Extreme Unction was administered. He never regained 
 health or strength, and expired on the 13th of February, 1866. 
 
 Reduced as his diocese was in extent, he left it with 115 
 churches, 110 priests, an asylum, an hospital, a reformatory, 
 colleges, and schools.
 
 DIOCESE OP BOSTON. 91 
 
 MOST REV. JOHN JOSEPH WILLIAMS, 
 
 Fowcth Bishop and First Archbishop of Boston. 
 
 John Joseph Williams was born in Boston on the 27tli 
 .of April, 1822, his parents having emigrated from Ireland to 
 that city. His first rudiments were acquired in the public 
 primary school, but when a Catholic school was opened at 
 the cathedral in 1827, under the Eev. Messrs. Fitton, Tyler, and 
 Wiley, then young seminarians, the future archbishop was 
 one of the first scholars at the opening of this humble seat of 
 learning. In 1833 he entered the College of Montreal, directed 
 by the priests of St. Sulpice, and there was duly graduated after 
 a course of eight years. Feeling called to serve God in his 
 sanctuaiy, he went to the great seminary of the Sulpitians in 
 Paris, wjiere he made his theological course, and was ordained 
 by Monseigneur Aifre, Archbishop of Paris, in 1845. 
 
 On his return to Boston he was stationed at the cathedral, and 
 for ten years, from November 1, 1845, directed the Sunday-school. 
 In 1855 he was appointed rector of the cathedral, and, after 
 discharging the duties of that position for two years, became 
 pastor of St. James' Church, Boston, and vicar-general of the 
 diocese. His administration as parish priest had shown his 
 ability and discretion, as well as the possession of the highest 
 sacerdotal qualifications. 
 
 As the health of Bishop Fitzpatrick became precarious, the 
 Very Rev. Mr. Williams was elected titular Bishop of Tripoli 
 and coadjutor, , January 9, 1866, but before his consecration 
 Bishop Fitzpatrick breathed his last. He Avas consecrated 
 Bishop of Boston to which he had succeeded on the 11th of 
 March, 1866, Archbishop McCloskey officiating. 
 
 Under his impulse the development of churches and in- 
 stitutions went on. The Sisters of Charity of Madame d'You- 
 ville's foundation, commonly called Gray Nuns, came from 
 Montreal in 1866 to labor in the diocese, as did the Sisters of 
 the Third Order of St. Francis. Lowell had a convent with 
 hospital and schools ; Chicopee had its convent ; Boston saw 
 a House of the Good Shepherd begun. Then came a convent
 
 92 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 of Sisters of Mercy at Worcester. The secular clergy, already 
 aided in their labors by the Jesuits, Franciscans, Oblates, and 
 Augustinians, were soon joined by the Kedemptorists. Schools 
 marked the real progress. 
 
 In 1870 the diocese contained 148 churches with 183 priests, 
 and a division was deemed seasonable. A see was erected in 
 June at Springfield, with a diocese embracing five counties ; and 
 in 1872 the diocese of Providence took from Boston Bristol, 
 Barnstable, and part of Plymouth counties. On the 12th of 
 February, 1875, Boston was made an archiepiscopal see, and a 
 new ecclesiastical province was instituted, Boston being metro- 
 politan, and Portland, Burlington, Springfield, Hartford, and 
 Providence being the suffragans. Archbishop Williams re- 
 ceived the pallium from the hands of Archbishop McCloskey. 
 
 One of the great desires of Archbishop Williams was grati- 
 fied in 1884 — the opening of a theological seminary, under the 
 direction of the ISulpitians, in a fine building which had been 
 for some years in progress. At this time his diocese contained 
 about 320,000 Catholics, attended by 300 priests, and having 
 167 churches. 
 
 At this writing (1891), there are, in this diocese, 350 priests, 
 175 churches and chapels, and 510,000 adherents to the Catholie 
 Church.
 
 DIOCESE OF CHICAGO. 
 
 KIGHT EEV. WILLIAM QUAKTER, 
 
 First Bishop of Chicago. 
 
 William Quaeter was born in Killurine, Kings County, Ire- 
 land, January 24, 1806. Tlie piety of his parents can be judged 
 from the fact that three of their sons became priests. After pre- 
 liminary studies at Tullamore he was preparing to enter Maynooth 
 when the wants of the mission in the United States, as described 
 by a priest from this country, induced him to come to America 
 in 1822. He entered Mount St. Mary's College, where, under 
 the direction of Rev. Messrs. Du Bois and Brute, he was formed 
 for his priestly career. Following Bishop Du Bois to New York, 
 he was ordained September 4, 1829. As assistant at St. Peter's 
 he was instrumental in introducing the Sisters of Charity into 
 that parish, and showed such devotedness in the cholera season 
 of 1832 that his example led to conversions. Appointed the 
 next year to St. Mary's Church, he completed it, introduced 
 Sisters of Charity, established a free school and academy. For 
 eleven years he was the devoted, wise, and careful pastor of his 
 flock, keeping up the faith in their hearts, and receiving many 
 converts — among others a Lutheran minister, Rev. Maximilian 
 Oertel — into the Church. Having been appointed to the see of 
 Chicago, he was consecrated on the 10th of March, 1844. He at 
 once set to work to organize the new diocese, beginning a cathe- 
 dral, college, and seminar}^, and introduced the Sisters of Mercy. 
 He made strenuous efforts to obtain priests for all congregations 
 able to maintain them, and when he convoked his diocesan synod 
 he could number foi-ty-one. Bishop Quarter established con- 
 ferences and sought to maintain a true spirit in his clergy, 
 while he himself was untiring in preaching and mission work. 
 
 95
 
 96 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 His healtli, however, failed rapidly, and lie died rather suddenly 
 April 10, 1848, in full possession of his faculties, after receiving 
 all the sacraments. 
 
 EIGHT REV. JAMES OLIVER VAN DE VELDE, 
 
 Second Bishop of Chicago and Second of Natchez, 
 
 James Olivee vais^ de Velde was born near Termonde, Bel- 
 gium, April 3, 1795, and was educated piously by a priest who 
 escaped from the Reign of Terror in France. He entered the 
 seminary at Mechlin, and was teaching there when the apostolic 
 Mr. Nerinckx visited Belgium to invite young asj^irants to 
 the priesthood to give their services to the American mission. 
 Young Mr. Van de Velde at once volunteered, but he re- 
 ceived an injury on the voyage, so that he had to be carried 
 to St. Mary's College. On recovering he entered the novitiate 
 of the Society of Jesus, and was ordained September 25, 1827. 
 After some missionary labors in the rural districts of Maryland, 
 he was made professor of rhetoric and mathematics in the Uni- 
 versity of St. Louis. He became successively vice-president and 
 president of that institution, and rej^resented the vice-province at 
 Rome and at the Sixth Council of Baltimore. As vice-provin- 
 cial he erected several churches and extended the Indian mis- 
 sions. Appointed to the see of Chicago in 1848, he yielded 
 only when it Avas decided that the bulls were imperative. He 
 was consecrated in the church of the university, February 11, 
 1849, and proceeded to Illinois. He made a visitation of his 
 diocese, and founded two asylums to care for the orphans whose 
 parents had been carried off by the cholera. The climate of 
 Chicago proved very severe to Bishop Van de Velde, and a 
 factious opposition in the diocese caused him great pain. He 
 wished to resign, but a new see was erected at Quincy, and after 
 a visit to Rome he resumed his visitations and other episcopal 
 duties till he was transferred to Natchez, July 29, 1853. He left
 
 DIOCESE OF CHICAGO. 97 
 
 Chicago on the 3d of November and proceeded to Mississippi, 
 where he was hospitably and warmly welcomed. Here he 
 labored zealously for two years. On the 23d of October, 1855, 
 he fell, causing a compound fracture of the leg. Fever set in, 
 which took the character of the deadly yellow fever, and, after 
 receiving the last rites with great devotion, Bishop Van de Velde 
 expired on the 13th of November, 1855. 
 
 RIGHT REV. ANTHONY O'REGAN, 
 
 Third Bishop of CJiicago. 
 
 Right Rev, Anthony O'Regan was born in the parish of 
 Kiltulla, Ireland, and, becoming connected with the diocese of 
 St. Louis, soon attained eminent positions. He was vicar-gene- 
 ral of that diocese, president of the seminary at Carondelet, filling 
 also the chairs of theology and Sacred Scripture. 
 
 After the transfer of Bishop Van de Velde the affairs of the 
 diocese of Chicago fell into great disorder, and the position of 
 bishop was declined by the clergyman first selected. The Rev. 
 Mr. O'Regan was nominated, but declined till what was almost 
 a peremptory order in 1854 induced him to accept the burden, 
 and he was consecrated July 25, 1854. Possessing great ad- 
 ministrative ability, he set to work in earnest, restored discipline 
 and order. He introduced system into the affairs of the dio- 
 cese, to which he gave much anxious thought. His methods 
 and administration, however, excited some complaint, and, after 
 spenping two years and a half in the diocese, Bishop O'Regan pro- 
 ceeded to Rome, anxious to lay down a dignity which he had 
 never sought. His earnest petition for leave to resign was 
 granted, and he was transferred to the see of Dora, June 25, 
 1858. He never returned to America, but took up his residence 
 in London, where he died November 13, 1866, leaving bequests 
 for the education of clergymen for the diocese over which he 
 had presided and for erecting an hospital in Chicago.
 
 98 THE CATHOLIC HIERARCHY IN THE UNITED STATES 
 
 RIGHT REV. JAMES DUGGAN, 
 
 Coadjutor- Bishop of St. Louis and Fourth Bishop of Chicago. 
 
 James Dfggan was born in the diocese of Dublin, Ireland, 
 in the year 1825, and came early in life to this country. Hav- 
 ing attached himself to the diocese of St. Louis, he was ordained 
 by dispensation, under the canonical age, when only twenty-two, 
 May 29, 1847, by Archbishop Kenrick. Notwithstanding his 
 youth, he was made superior of the St. Louis Theological Semi- 
 nary at Carondelet, and subsequently acted as one of the profes- 
 sors. In 1850 he was attached to the cathedral, and in 1854 was 
 made one of the vicars-general of the diocese and pastor of the 
 church of the Immaculate Conception. He was regarded as one 
 of the ablest and most eloquent priests in the diocese, and his 
 selection to aid Archbishop Kenrick in his arduous duties was 
 cordially approved. He was appointed Bishop of Gabala and 
 coadjutor of St. Louis January 9, 1857, and was consecrated 
 Bishop of Antigone May 3, 1857. He rendered efficient aid to 
 Archbishop Kenrick in the administration of the diocese ; on the 
 redrement of Bishop O'Regan he was made administrator of 
 Chicago and finally bishop of that see. His health, never strong, 
 soon gave way, and, leaving his diocese, he proceeded to Europe. 
 AVhile there complaints were made against his administration, on 
 learning of which he returned to his diocese and removed some 
 of the remonstrants. The matter was referred to the Archbishop 
 of St. Louis, but, as Bishop Duggan's accusers neglected to ap- 
 pear and prove their charges, they fell to the ground. It was 
 soon evident, however, that his mind had given away, and that 
 he was not accountable for many of his acts. His mental 
 malad}'- increased in 1869 to such an extent that recovery was 
 deemed doubtful. He was accordingly removed to an asylum 
 in Missouri and arrangements were made for the administration 
 of the unhappy diocese. Bishop Duggan never recovered.
 
 DIOCESE OF CHICAGO. 99 
 
 RIGHT REV. THOMAS FOLEY, 
 
 JBishop of Pergamus and Administrator of Chicago. 
 
 Thomas Foley was born in Baltimore, March 6, 1823, and, 
 trained in piety from his youth, early evinced a vocation for the 
 priesthood. He entered St. Mary's Seminary, where he soon 
 became one of the prefects. The rites and ceremonial of the 
 Church were a fav^orite study, and this led to his selection as 
 master of ceremonies at the Fifth Provincial Council. He was 
 ordained by Archbishop Eccleston August 17, 1846, and was 
 appointed pastor of Rockville. After being assistant at St. 
 Patrick's, Washington, he was from 1848 connected with the 
 cathedral, Baltimore, and for some years was chancellor of the 
 diocese. He acted as secretary at the first and second Plenary 
 Councils, and from 1867 was vicar-general of the diocese. His 
 merit and ability were widely known, and important duties were 
 evidently in store for him. He was selected for the difficult 
 task of restoring discipline and order in the diocese of Chicago, 
 which Bishop Duggan's acts, while his malady was unsuspected, 
 had involved in great difficulties. Rev. Mr. Foley was appointed 
 Bishop of Pergamus and coadjutor of Chicago on the 19th of 
 November, 1869, and was consecrated in the cathedral, Balti- 
 more, February 27, 1870, by Bishop McCloskey, of Louisville. 
 His experience in diocesan management enabled him to meet 
 the wants of the diocese of Chicago. New parishes with 
 churches were required, and in some parts there were old 
 wooden churches no longer serviceable. Bishop Foley insj)ired 
 his clergy with zeal and activity, and his financial ability kept 
 the outlay for new churches within reasonable bounds and 
 established a ci-edit which made necessary loans easy. While 
 Catholic Chicago was thus full of hope it was visited by the 
 terrible conflagration which swept away seven churches with 
 their pastoral residences and parochial schools, the hospital of 
 the Alexian Brothers, an or]3han asylum, the House of Provi- 
 dence, St. Xavier's Academy and Convent, and the select school 
 conducted by the Christian Brothers. St. Mary's, the cradle of
 
 iOO THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 Catholicity in the city, was one of the buildings devoured by the 
 flames. The bishop and his clergy set to work with energy to 
 repair this terrible loss, although the parishioners had been 
 scattered far and wide by the conflagration ; but as the city 
 was rebuilt and spread Catholic churches and institutions kept 
 pace with its progress. The cathedral of the Holy Name rose 
 from its ashes by his energy. Eight years' labor had given the 
 diocese a new life and spirit. Under his administration the 
 priests in the diocese had increased from one hundred and forty- 
 two to two hundred and six, and his churches from about two 
 hundred to fully three hundred. Five new convents and seven 
 academies had been begun, and he had erected a new cathedral. 
 
 Everything promised a season of needed rest for Bishop 
 Foley amid a clergy and jDeople who had learned to admire him, 
 but while returning from a filial visit to his mother in Baltimore 
 he contracted a heavy, cold and was stricken down by pneu- 
 monia in February, 1879. His strength, exhausted by his years 
 of labor, could not resist the disease, and he expired on the 19th. 
 
 During his administration the diocese of Chicago was again 
 divided, and a new see established at Peoria, its diocese being 
 increased, after Bishop Foley's death, by the addition of some 
 counties taken from that of Chicago. 
 
 MOST EEV. PATRICK A. FEEHAN, 
 
 Tldrd Bishop of Nashville, First Archhishop of Cliicago. 
 
 Patrick A. Feehan was born in the County Tipperary, Ire- 
 land, and was educated at the celebrated Seminaiy of Maynooth. 
 Having resolved to devote himself to the American mission, he 
 came to St. Louis in 1852, and was appointed superior of the 
 seminary at Carondelet. As pastor of the church of the Im- 
 maculate Conception in St. Louis, which position he filled for 
 several years, he acquired reputation as a devoted priest, able m
 
 DIOCESE OF CHICAGO. 101 
 
 the pulpit and in the direction of the manifold affairs which 
 devolve on the head of a parish in this country. When Bishop 
 Whelan resio-ned the see of Nashville the Rev. Mr. Feehan was 
 elected to fill the vacancy on the 7th of July, 1865. The pro- 
 gress of Catholicity in Tennessee has never been rapid, but un- 
 der the energetic impulse given by Bishop Feehan progress was 
 very marked. He was consecrated on the 1st of November, 
 1865, and proceeded to the State of Tennessee, which had been 
 one of the battle-grounds of the war, many of the inhabitants 
 being arrayed on each side. Amid the din of arms religion had 
 suffered greatly, and Bishop Feehan found not more than twelve 
 priests or churches in his diocese. By the year 1879 the diocese 
 of Nashville reported twenty-seven priests, twenty-nine churches, 
 a college under the Christian Brothers, academies and parochial 
 schools under Dominican Sisters, Sisters of Mercy, of St. Joseph, 
 Sisters of Charity, and Sisters of the Most Precious Blood. 
 There was, too, a convent of the Sisters of the Good Shepherd 
 with its usual Refuge, and two orphan asylums. Yet the diocese 
 had been visited by the terrible yellow fever at Memphis the 
 year before ; nine priests and thirteen Sisters died there attend- 
 ing the sick, among them the vicar-general of the diocese, the 
 Very Rev. Martin O'Riordan. 
 
 The death of Bishop Foley left Chicago unprovided ; and as 
 the lapse of years had shown Bishop Duggan's malady to be 
 incurable, the Holy See created Chicago a metropolitan see, 
 making Peoria and Alton its suffragans, and promoted Bishop 
 Feehan to the newly-erected archiepiscopal throne September 
 10, 1880. The archbishop has more than maintained the Catho- 
 lic interests in Chicago ; indeed, the growth is said to exceed 
 that at any former period. In three years nine new parishes 
 were established in Chicago alone. He has placed on a solid 
 basis St. Mary's Training School for Boys, an excellent institu- 
 tion in charge of the Christian Brothers. 
 
 On the 'loth of May, 1883, the archbishop and his flock cele- 
 brated the Catholic semi-centennial, the fiftieth anniversary of 
 the founding of St. Mary's Church, the oldest Catholic church 
 in the city. Fifty years before Catholicity in what is now the 
 diocese of Chicago could boast one church, one priest, and about
 
 102 
 
 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 800 adherents. Eleven years later, in 1844, it could boast only- 
 five priests and very few churclies. In 1884 the diocese, includ- 
 ing only a portion of the State, contained 236 priests, 184 
 churches, two colleges, eighteen academies, four hospitals, eight 
 asylums, a Catholic population of more than a quarter of a 
 million, more than one-tenth being puj^ils in Catholic schools. 
 
 In November, 1884, Archbishop Feehan attended the grand 
 convention of the episcopate in the Third Plenary Council of 
 Baltimore. 
 
 The statistics for the present year (1891) show a Catholic 
 population of 460,000, with 328 priests, 320 churches and chapels, 
 4 colleges, 22 academies, and 100 parochial schools.
 
 DIOCESE OF CINCINMTL 
 
 RIGHT REV. EDAVARD FENWICK, 
 
 First Bishop of Cincinnati. 
 
 Edward D. Fenwick was born in St. Mary's County, Mary 
 land, in 1768, of a pious Catliolic family which had adhered to 
 the faith from the colonization of the colony, and which in his 
 person gave a second of its descendants to the young episcopate 
 of the United States. Having been sent at the age of sixteen 
 to the Dominican college at Bornheim, in Flanders, he went 
 through his studies with distinction, and, feeling called to the re- 
 ligious life, entered the order of St. Dominic as a novice. He 
 spent several years in the quiet seclusion, discharging the du- 
 ties of professor and procurator, till the armies of revolutionary 
 France overran the Low Countries. The convent Avas seized and 
 Father Fenwick and his brethren were thi'own into prison as 
 Englishmen. Procuring his release as an American citizen, he 
 joined the Dominicans of his province m England ; but, as he 
 was desirous of laboring in his native land, he obtained from 
 the general of the order permission to conduct a colony of Fri- 
 ars Preachers to the United States. He Avas chosen superior of 
 the new mission and sailed for this country with three fathers. 
 Bishop Carroll welcomed them earnestly and assigned them to 
 duty in Kentucky. There Father Fenwick purchased a farm in 
 Washington County in 1805, and founded St. Rose's convent in 
 the following year. Their missions soon extended to Ohio, 
 where many scattered Catholics were found. Resigning the <^f- 
 fice of provincial to another. Father Fenwick devoted himself 
 entirely to the Ohio mission, and was constantly rewarded by 
 discovering little communities of Catholics, Avho hailed his ad-
 
 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 vent with joy. Missions were established at Somerset, Dayton, 
 and Cincinnati. Mr. Peter Dittoe presented him a farm in Perry 
 County, on condition that he established a convent of his order 
 upon it, and Pather Fenwick took up his residence there with 
 another religious, their numbers being soon increased. From 
 this centre the missions in Ohio were regularly attended, and 
 churches were gradually erected at different points. Bishop 
 Flaget, whose diocese embraced that State, urged the erection 
 of a new diocese north of the Ohio River. In 1789 there had 
 been an attempt to colonize the Scioto country with emigrants 
 from France, and it was proposed to give them a separate supe- 
 rior, subject, however, to Bishop Carroll ; but the settlers were 
 not earnestly devoted to their faith and never even had a priest. 
 On the 19th of June, 1821, Pope Pius VII. created the diocese 
 of Cincinnati and appointed Edward Fenwick the first bishop. 
 Receiving consecration at the hands of Bishop Flaget, January 
 13, 1822, Bishop Fenwick proceeded to Cincinnati, where he 
 hired a little house and sent out to purchase a meal. The city 
 possessed a little frame church about a mile from the limits. 
 Removing this into the city. Dr. Fenwick made it his cathedral, 
 but in the course of two years it was too small for his congrega- 
 tion. The wants of his diocese, which he estimated as contain- 
 ing then eight thousand Catholics, appalled him ; he borrowed a 
 hundred dollars and set out for Rome to ask the Pope to relieve 
 him of his episcopate. Pope Leo XII. consoled and encouraged 
 the pious bishop, and many charitable persons contributed to aid 
 the cause of religion in Ohio. The Association for the Propaga- 
 tion of the Faith, recently established at Lyons, joined in the 
 good work. Bishop Fenwick returned to his diocese with fresh 
 hopes ; he erected a cathedral and began a series of missions, es- 
 tablishing churches and, where possible, schools, confiding them 
 to the Poor Clares, Sisters of Charity, and Dominican nuns. In 
 his laborious visitations, which extended over Michigan and "Wis- 
 consin — then called Northwest Territory — he visited the Catholic 
 Indians, whose faith he revived. After attending the first coun- 
 cil of Baltimore he resumed his apostolical journeys in search of 
 souls. "While thus devotedly x^erforming the duty of a good 
 shepherd he was struck down by the cholera at Saut Ste. Marie,
 
 DIOCESE OF CINCINNATI. 105 
 
 but rallied sufficiently to visit Arbre Croche and Detroit. At 
 Canton lie was again seized with the cholera, but heroically kept 
 on, only to die the next day, September 26, 1832, at Wooster, 
 Ohio. This apostolic bishop, thus prematurely cut off, left twenty 
 churches and thirty priests attending the large Catholic pojDula- 
 tion whom his untiring labors had united in zealous congrega- 
 tions, in a State where he had been the pioneer priest. 
 
 MOST KEY. JOHN BAPTIST PURCELL, 
 
 Second Bishop and First Archhishop of Cincinnati. 
 
 The successor of Bishop Fenwick was for many years one 
 of the most notable and influential members of the American 
 hierarchy. John Baptist Purcell was born at Mallow, Ireland, 
 on the 26th of February, 1800. After making a successful 
 course of study he came to the United States at the age of 
 eighteen, and soon became engaged in teaching. But his wish 
 was to enter the priesthood, and, having secured admission into 
 Mount St. Mary's College, he evinced such talent that he was sent 
 to St. Sulpice, in Paris, to complete his course. On his return 
 he became president of Mount St. Mary's College, acting also as 
 professor. The institution flourished under his direction. He 
 was appointed to the see of Cincinnati and consecrated October 
 13, 1833, his diocese comprising the State of Ohio, with Coving- 
 ton, in Kentucky ; Michigan and the other portions of the diocese 
 having been placed und^r a bishop at Detroit. The State of 
 Ohio contained about six thousand Catholics, who had sixteen 
 chu relies, attended by fourteen priests. He entered on liis work 
 with zeal, and to an advanced age performed all the duties of a 
 misiijionary priest. The institutions were the Dominican con- 
 vent and seminary at Somerset, and an orphan asylum and 
 school in Cincinnati conducted by the Sisters of Charity, with 
 the Athenaeum, the nucleus of a college, at Cincinnati, By the 
 impulse of his zeal new churches and institutions arose, exciting
 
 106 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 fanatical alarm, whicli was fanned by men like Beecher and 
 Morse. Challenged to a controversy by the Rev. Mr. Campbell, 
 Bishop Pnrcell refuted him and established a name as a theolo- 
 gian and polemic. He drew religious orders in to aid his work : 
 the Jesuits took charge of the Athenaeum, the Sisters of Notre 
 Dame from Namur and the Brothers of Mary opened academies 
 and schools, the Priests of the Precious Blood began mission la- 
 bors among the Germans, while the Ursulines founded their pros- 
 perous convent in Brown County. In 1846 Ohio boasted seventy 
 thousand Catholics, with seventy churches and seventy-three 
 priests. Bishop Purcell obtained the erection of a new bishop's 
 see at Cleveland, the diocese being that part of the State north 
 of 40° 41'. In 1850 Cincinnati was made an archiepiscopal see 
 by Pope Pius IX., and the bishops of Cleveland, Detroit, Louis- 
 ville, and Vincennes became suffragans of Archbishop Purcell. 
 His next great step was the establishment of a theological semi- 
 naiy. Mount St. Mary's of the West. The suffragan bishops 
 and their metropolitan held the first Provincial Council of Cin- 
 cinnati in May, 1855, and a second council was held three years 
 later, after Covington had in 1853 been placed under the care 
 of a resident bishop. It was attended by the bishops of De- 
 troit, Cleveland, Louisville, Covington, Saut Ste. Marie, and Foi-t 
 Wayne. The decrees of these councils show eminently how 
 fully Archbishop Purcell understood the wants of the Catholic 
 community. The necessity of giving a thorough religious edu- 
 cation to the young was paramount in his mind. He prepared 
 the first series of Catholic school-books ; he urged the erection 
 of Catholic schools, and introduced religious to guide them. To 
 create churches and schools rapidly enough to meet the wants 
 of the thousands pouring into his diocese was a problem. The 
 new congregations, composed of people who had all to acquire, 
 were unable to meet the cost. Borrowing became necessaiy. 
 In an evil hour, as it proved. Archbishop Purcell permitted his 
 brother, the vicar-general, to accept deposits of money. Unac- 
 quainted with business, with no financial capacity, keeping no 
 records or accounts, that official brought ruin in time to the 
 archbishop and the diocese. 
 
 In 1862 he obtained a coadjutor in the person of Rev.
 
 v'lOCESE OF CINCINNATI. 107 
 
 Sylvester H. Rosecrans, an able and energetic clergyman, wlio 
 was consecrated Bisliop of Pompeiopolis and Auxiliary Bishop of 
 Cincinnati on March 25, 1862. But though religion received 
 new progress from this aid, the archbishop felt that more could 
 be effected by again dividing the diocese, and in 1868 the 
 diocese of Columbus was established, of which his auxiliar, 
 Bishop Rosecrans, was made the first ordinary. After this 
 division the once extensive diocese of Cincinnati comprised only 
 that part of the State lying south of 40° 41', being the counties 
 south of the northern line of Mercer, Allen, and Hardin counties, 
 and all west of the eastern line of Marion, Union, and Madison 
 counties, and all west of the Scioto River to the Ohio. Even 
 thus restricted the diocese contained 139,000 Catholics, 115 
 churches, with 7 in course of erection, 13 chapels, and 42 stations, 
 attended by 135 priests. There were 76 parochial schools, with 
 9 academies and 3 colleges. 
 
 In 1869 Archbishop Purcell attended the (Ecumenical Coun- 
 cil of the Vatican, and was prominent in its debates on the 
 question of defining the infallibility of the Sovereign Pontiff 
 when deciding questions of faith and morals ex ecithedra — that is, 
 when formally and distinctly brought before him as the supreme 
 judicial authority in the Church. Archbishop Purcell, like some 
 others, was averse to a distinct declaration on the question. 
 
 On the 23d of May, 1876, the golden jubilee of his ordina- 
 tion was celebrated by his flock with solemn services in the 
 cathedral, attended by societies in processions, and crowds of 
 priests and laymen. Catholic and Protestant, who came to offer 
 their congi-atulations. It was the bright and brilliant prelude 
 of a sad and terrible afiliction. 
 
 Early in 1879 financial affairs which had been managed 
 by the Very Rev. Edward Purcell ended in bankruptcy. How 
 it all came about must ever remain a mystery. The venerable 
 archbishop, as ignorant as a child of the system and its extent, 
 at. once came forward and assumed the whole responsibility of 
 his brother's operations. This only complicated matters and 
 raised a host of legal questions as to his ability, in character 
 of trustee for the Catholic Church in his diocese, to assume an 
 individual indebtedness contracted by another ; and if he could,
 
 108 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 it became necessary to decide what property became liable for 
 it, tbat owned by the diocese or the property of every Catholic 
 church and institution in the diocese. If the debt became a 
 just charge on the whole diocese and all its churches and in- 
 stitutions, it Avas a debt on every Catholic, which he was bound 
 in conscience to pay. This extreme view no theologian or can- 
 onist was found to take. 
 
 The debts were at first suj)posed not to exceed a quarter of a 
 million of dollars, and attempts were made to meet or reduce it 
 materially by subscriptions ; but when it was found that the 
 indebtedness reached nearl}^ four millions of dollars the attempt 
 was abandoned as hopeless. The Very .Rev. Edward Purcell 
 died broken-hearted. The archbishop made an assignment of all 
 property in his name, and long litigations began. The courts 
 ultimately decided that the individual congregations were not 
 liable except for moneys actually advanced to them. 
 
 The venerable archbishop asked to* be permitted to resign 
 the see which he had so long occupied, but when this was 
 refused he obtained the appointment of a coadjutor. The choice 
 fell upon the Right Rev. William H. Elder, then Bishop of 
 Natchez, who in May, 1880, assumed the administration of the 
 diocese. 
 
 Archbishop Purcell then retired to a house near the Ursuline 
 Convent in Brown County. Here early in 1881 he was struck 
 with paralysis and lingered till July 4, 1883, when he expired 
 calmly and full of hope. His career had been humble, zealous, 
 and active. In the great trial of his life all acknowledged that 
 no money had been spent for his own purposes or extravagantly. 
 He liad been a prelate of great influence, forming many of the 
 best bishops and clergy in the country, consecrating in his long 
 administration eighteen bishops and ordaining hundreds of 
 priests.
 
 DIOCESE OF CINCINNATI. 109 
 
 MOST KEV. WILLIAM HENRY ELDER, 
 
 Third Bishop of Natchez^ Second Archhishop of Cincinnati. 
 
 William Heney Elder was born in Baltimore in the year 
 1819, and, corresponding to the pious wish of his parents, early 
 in life looked forward to the priesthood as the work of his life. 
 He began his studies in Mount St. Mary's College, but pursued a 
 theological course for three years in the College of the Propa- 
 ganda at Rome. He was ordained in 1846, and, returning to the 
 United States, was for several years director and professor of 
 theology at Mount St. Mary's. In this quiet field of labor he 
 had impressed many bishops witb his singular abilities. On the 
 9th of January, 1857, he was selected for the see of Natchez, and 
 received episcopal consecration on the 8d day of May in the 
 cathedral of Baltimore, the consecrator being the Most Rev. Fran- 
 cis P. Kenrick, assisted by the Right Rev. John McGill, of Rich- 
 mond, and Rt. Rev. James F. Wood, coadjutor of Philadelphia. 
 He was the twelfth bishop that Mount St. Mary's had given to 
 the Church in tlie United States. Bishop Elder was actively 
 laboring for his flock in Mississippi when the civil war began. 
 In time the State became the scene of battle, and the bishop, 
 with his few priests and the communities of sisters, did all in 
 their power to alleviate suffering and to prepare men for a Chris- 
 tian death. One of his priests died amid his charitable labors. 
 In 1864 the post commandant at Natchez, one of those fanatics 
 who confound their Protestantism and their citizenship, issued an 
 order requiring all clergymen to insert in their public worship a 
 prayer for the President of the United States. Bishop Elder 
 remonstrated, showing how nobly he and his clergy had acted, 
 but taking the broad ground that no part of sacred worship 
 could be prescribed by civil or military authority. His remon- 
 strance led to directions that he should not be molested ; but in 
 the change of commandants Colonel Farrar endeavored to euforce 
 the order, but suspended execution till Bishop Elder prepared a 
 statement of his reasons for not complying. When he presented 
 the statement General Brayman had taken command. He would
 
 110 THE CATHOLIC HIEKAPCCHY IX THE UNITED STATES. 
 
 not accept Bishop Elder's reasons, and sent him out of his dio- 
 cese to Vidalia. 
 
 When peace was at last restored Catholicity in Mississippi 
 was in a wretched condition ; flocks had been scattered, priests 
 ^ve^e gone, institutions suspended, churches in ruins. Bishop 
 Elder went zealously to work to restore all ; but when prosperity 
 was besrinuino^ to dawn the vellow fever of 1878 visited the dio- 
 cese. Bishop Elder showed his wonted zeal and was stricken 
 down ; the report even spread that he was dead, as three of his 
 priests and many sisters were. But he lived to resume his labors, 
 and the next year was appointed coadjutor to the Archbishop of 
 San Francisco. Before the notification reached him he was ap- 
 pointed coadjutor of Cincinnati, and yielded, on the 30th of Jan- 
 uary, 1880, to the command that he should proceed to Cincinnati 
 to assume, as Bishop of Avara, a duty before which many had 
 quailed — the administration of the diocese amid its financial 
 wreck. The diocese of jS^atchez was endeared to him by his mis- 
 sionary labors and his patient care ; he left it with a population 
 of 12,500, attended by twenty priests, who offered the Holy 
 Sacrifice in 41 churches scattered through the State. The Cath- 
 olic body was gaining by natural i/icrease and by conversion, 
 nearly one-fourth the baptisms being of adults, and there were 
 several religious orders laboring by good example and sound in- 
 struction to diffuse the gospel of truth. Still retaining the ad- 
 ministration of Natchez, Bishop Elder took up his residence in 
 Cincinnati. Difficulties beset him, but his wdse, temperate, and 
 prudent course soon restored order and rallied around him the 
 best elements in the diocese. In February, 1882, he presided in 
 the Fourth Provincial Council of Cincinnati, where decrees were 
 adopted based on the necessities of the time. By the death of 
 Archbishop Purcell, July 4, he became Archbishop of Cincinnati, 
 and soon received the pallium. Archbishop Elder took a prom- 
 inent part in the work of the Third Plenary Council of Balti- 
 more, the sessions of which were continued through nearly the 
 whole month of November, 1884.
 
 DIOCESE OF MILWAUKEE. 
 
 MOST REV. JOHN MARTIN HENNI, 
 
 . First Bishop and Archbishop of Milwaukee. 
 
 John Martin Henni was born of a family in comfortable 
 circumstances at Obersaxen, in the Swiss canton of the Grisons, 
 in the year 1805. After studying at St. Gall and Luzerne he 
 proceeded to Rome to complete his course ; there he and another 
 young Swiss, Martin Kundig, moved by the appeal of Bishop 
 Fenwick, of Cincinnati, for priests to aid him, volunteered to join 
 his diocese. They arrived in Baltimore in 1829, and, completing 
 their theology in the seminary at Bardstown, were ordained by 
 Bishop Fenwick February 2, 1829. The Rev. Mr. Henni took 
 chars^e of the Germans in Cincinnati, who then attended St. Pe- 
 ter's Church, giving them instructions in their own language. 
 He also taught philosophy in the AthensBum. His next field of 
 labor was in Northern Ohio, extending from Canton to Lake Erie. 
 Bishop Purcell recalled him to Cincinnati in 1834, making him 
 vicar-general and pastor of the German church of the Holy 
 Trinity. The next year he visited Euro23e and published there 
 an interesting account of the state of religion in the Valley of 
 the Ohio, in order to stimulate interest in the missions. Return- 
 ing to Cincinnati, he established in 1837 the Wahrheits Freund, 
 the first German Catholic paper in the United States. He also 
 organized the St. Aloysius' Orphans' Aid Society. Among his 
 projects was a seminary for the education of priests to labor 
 among the Germans in this country. His plan was laid before 
 the Provincial Council in Baltimore, but that body, soliciting the 
 erection of a see at Milwaukee, recommen<led him as admirably 
 fitted by learning, piety, sacerdotal zeal, and experience for the 
 
 new mitre. On the feast of St. Joseph, March 19, 1844, he was 
 
 in
 
 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 consecrated in St. Xavier's Cliurcli, Cincinnati, by Arclibisliop 
 Purcell, assisted by Bishops Miles and O'Connor. Tlie diocese 
 of Milwaukee was just the field for his zeal. The only church in 
 his episcopal city was a wooden one, thirty feet by forty in size. 
 Indeed, Mass had been said for the first time in Milwaukee only 
 seven years before in the house of Solomon Juneau, A stone 
 church had been begun at Prairie du Chien, but the few other 
 churches in the dioceses were log structures, and the Catholics, 
 estimated at from eight to ten thousand, had only five priests 
 to attend them. Bishop Henni found his old friend, Rev. Mr. 
 Kuudig, at Milwaukee, and had brought with him a learned 
 young priest. Rev. Michael Heiss. He began a visitation of his 
 diocese, borrowing money to pay his expenses, and soon found 
 that his flock was nearly double what had been supposed. To 
 supply them with priests and churches was his uhgent task. By 
 the end of the first year he had nine priests, eighteen churches, 
 and six more going up. The activity of the Catholic body under 
 the impulse of their bishop excited the hostility of fanatics, who 
 began their usual misrepresentations. A Rev. Mr. Miter was 
 esj)ecially active in endeavoring to excite violence against Catho- 
 lics, but Bishop Henni, in a pamphlet entitled " Facts against 
 Assertion, by Philalethes," placed them so clearly in the wrong 
 that a better feeling soon prevailed. 
 
 In 1847 he beo^an the erection of a new cathedral and intro- 
 duced the Sisters of Charity, who took charge of a hospital. 
 The next year he visited Rome to report the condition of his dio- 
 cese and obtain aid of various kinds. On his return he suspended 
 work on his cathedral in order to build an orphan asylum; he 
 introduced the School Sisters of Notre Dame, and, by giving 
 them a thorough system of training, made the order one of the 
 most successful bodies of teachers in the country. Meanwhile 
 churches and institutions were increasing, the Dominicans opened 
 a college at Sinsinawa, Brothers of St. Francis and Sisters of the 
 same order at Nojoshing, Dominican nuns at Benton. Some zeal- 
 ous priests organized a Capuchin convent, reviving that order in 
 this country. At the end of his first ten years his flock was one 
 hundred thousand and his clergy numbered seventy-three. 
 
 The very year after his arrival he opened a little theological
 
 DIOCESE OP MILWAUKEE. 
 
 seminary under tlie direction of the Rev. Mr. Heiss, and main- 
 tained it, gradually prepai'ing to place it on a solid basis. After 
 the consecration of his cathedral by Archbishop Bedini in 1853 
 he was able to lay, in 1855, the corner-stone of the Salesianum, 
 or Seminary of St. Francis de Sales, and opened it for the recep- 
 tion of students on the feast of that saint. This seminary, under 
 the able management of Rev. Messrs. Heiss and Salzmann, be- 
 came one of the best in the country. By the year 1868 the State 
 contained three hundred thousand Catholics, and at the request 
 of Bishop Henni it was divided into three dioceses. His Holi- 
 ness Pope Pius IX. established the sees of Green Bay and La 
 Crosse, yet the portion of the State left in the diocese of Mil- 
 waukee contained two hundred and forty-three churches and one 
 hundred and forty-three priests. Bishop Henni had won the 
 esteem and attachment of all men, and his silver jubilee in 1869 
 was a spontaneous ovation. The eloquent sermon preached on 
 that occasion by the Rev. Father Garesche, S.J., was long re- 
 membered. 
 
 In 1875 the Holy See created him- an archbishop, giving him 
 as suffragans the bishops of Green Bay, La Crosse, Marquette, 
 and St. Paul. The golden jubilee of his priesthood in 1879, when 
 the sermon was preached by Archbishop Purcell, who had con- 
 secrated him, evoked the most enthusiastic expressions of respect. 
 But the aged archbishop was ready to lay down his burdens. 
 The death of his old friend, Very Rev. Mr, Kundig, was a severe 
 blow to him, and a visitation during the summer, in which he 
 gave confirmation in several places, completely prostrated his 
 enfeebled frame. 
 
 On the 14th of March, 1880, the Right Rev. Dr. Heiss waa 
 made coadjutor and relieved Archbishop Henni of much of the 
 care of the administration. The aged archbishop soon became 
 too weak to perform any official act, thongh he retained all his 
 faculties. He died on the 7th of September, 1881, at half -past 
 eleven, having received the sacraments ii fu^I possessiop, of his 
 senses.
 
 114 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 MOST REV. MICHAEL HEISS, 
 
 First Bishop of La Crosse and Second Archbishop of Milwaukee. 
 
 The successor of Archbishof) Henni, tlie Most Rev. Michael 
 Heiss, was born in Pfahldorf, Bavaria, April 12, 1818, and, enter- 
 ing tlie Latin school at the age of nine, was graduated with dis- 
 tinction from the gymnasium of Newburg in 1835. He first 
 studied law, but, feeling called to the service of God, went 
 through a theological course in the University of Munich, where 
 Goerres, Moehler, and Dollinger were his professors. He then 
 entered the ecclesiastical seminary at Eichstadt, and was ordained 
 by Cardinal Reisach October 18, 1840. He received a curacy, 
 but came to the United States in 1843, and was appointed to the 
 church of the Mother of God in Covington, Ky. On the appoint- 
 ment of Dr. Henni to Milwaukee Rev. Mr. Heiss accompanied 
 him, acting as secretary, and doing mission work for fifty miles 
 north of the city. He founded St. Mary's Church in 1846 ; but 
 his health failed, and he sjDent two years in Europe. On his re- 
 turn he became president of the Salesianum, and by learned 
 theological works showed his ability and erudition. On the di- 
 vision of the diocese he was selected for the see of La Crosse and 
 consecrated September 6, 1868. The diocese, which embraces the 
 portion of the State north and west of the Wisconsin River, had 
 an early French settlement at Prairie du Chien about 1689. In 
 the present century it was first visited by a priest in 1817, and 
 the corner-stone of a church was laid in 1839. Under the ad- 
 ministration of Bishop Henni religion had made such progress 
 in this part of the State that the new diocese of La Crosse con- 
 tained foi;ty churches, attended by fifteen priests. Bishop Heiss 
 proceeded to develop the good work ; he established Franciscan 
 Sisters at La Crosse, and their mother-house soon supplied teach- 
 ers for twenty-fiv^e parochial schools and two asylums. The 
 Christian Brothers opened St. John's College at Prairie du Chien, 
 and the School Sisters of Notre Dame had excellent schools un« 
 der their care. At the end of ten years the diocese of La Crosse
 
 DIOCESE OF MILWAUKEE. 
 
 had thirty-six cliurches with resident pastors, fifty others regu- 
 larly visited, forty priests, and forty-five thousand Catholics. 
 
 When the failing health of Ai'chbishop Henni required the 
 aid of a more vigorous prelate. Bishop Heiss was promoted to 
 the see of Adrianople, March 14, 1880, and appointed coadjutor. 
 The whole administration of Milwaukee diocese soon devolved 
 upon him, and on the death of Archbishop Henni he became sec- 
 ond archbishop of that see. 
 
 As theologian Dr. Heiss took an active part in the councils 
 of St. Louis and the Second Plenary Council of Baltimore. He 
 attended the Vatican Council in 1869-70, and was appointed by 
 Pope Pius IX. a member of one of the four great commissions, 
 each being composed of twelve bishops representing all parts of 
 the world. 
 
 The pallium was conferred on Archbishop Heiss, in his ca- 
 thedral, on the 23d of April, 1883. He attended the Third Plen- 
 ary Council of Baltimore in November, 1884. 
 
 He died at St. Francis' Hospital, La Crosse, Wis., on the 26th 
 day of May, 1890, after a long and active life devoted to the 
 Church. He was succeeded by the Bt. Bev. R X. Katzer, D.D.
 
 DIOCESE OF NEW ORLEANS. 
 
 MOST REV. LOUIS IGNATIUS PENALVER Y CAR- 
 
 DEN AS, 
 
 First Bishop of Louisiana and the Floridas^ Archbishop of 
 
 Guatemala. 
 
 Don Louis Igxatius Pexalver y CARDEisrAs was born in 
 Havana, on the island of Cuba, on the 3d of April, 1749, and at 
 an early age was placed in the college which the Fathers of the 
 Society of Jesus maintained for nearly half a century in that city. 
 His higher studies were pursued in the University of St, Jerome, 
 and, feeling that God called him to the ecclesiastical state, he in 
 time received the order of priesthood. His learning, ability, and 
 charity made him a remarkable man, and in 1773 he was ap- 
 pointed provisor and vicar-general of the diocese of Santiago de 
 Cul^a. His functions as ecclesiastical judge made him familiar 
 with the whole diocese, and especially with that portion situated 
 on the mainland, Louisiana and Florida, to which the ancient 
 jurisdiction was extended once more between 1776 and 1784. 
 He was thus aware of the state of religion, and especially of the 
 difficulties which had embarrassed Bishop Cyril. His exemplary 
 and austere life, and the immense liberalities in which he expend- 
 ed the wealth he had inherited, made Dr. Penalver beloved and 
 respected in his native city. He was the first director of the Pa- 
 triotic Society, and the founder of the Casa de Benificencia, pur- 
 chasing the ground and expending nearly twenty-six thousand 
 dollars on the buildings. When the Holy See erected the diocese 
 of Louisiana and the Floridas Dr. Pefialver was chosen as the 
 first bishop, and was consecrated in 1793. He reached New Or- 
 leans the following year, and proceeded to organize a chapter for 
 
 118
 
 DIOCESE OF NEW ORLEANS. 119 
 
 the diocese, appointing two canons. The cathedral had just been 
 completed by Don Andres Almonaster. He found religion at 
 a very low ebb and many of the clergy unfit for their positions. 
 Immorality prevailed ; not one-fourth of those able attended Mass 
 on Sundays, and there were not more than three or four hun- 
 dred Easter communions in New Orleans out of a population of 
 11,000 ; days of fast and abstinence were utterly neglected. The 
 infidel doctrines of France were finding in such a soil a rapid and 
 dangerous growth. Even the ofiicers of the colony, who ought to 
 have set an example of virtue and morality, sanctioned by their 
 own lives what they should have prevented. The good bishop 
 set to work, however, to repair the evils and recall the people, as 
 far as possible, to a life of Christian duty. He found this no 
 easy task, and parishes that had maintained some sense of re- 
 ligion were gradually yielding to the torrent of evil caused by 
 the influx of adventurers of all kinds. The bishop's charity and 
 zeal to relieve the poor and afflicted were exerted in vain ; they 
 failed to win the attachment of the flock confided to his care. 
 He became discouraged, but on the 20th of July, 1801, he was 
 promoted to the see of Guatemala, and he left the colony. On 
 his voyage from New Orleans to Havana his vessel was pursued 
 by an English man-of-war, and he narrowly escaped being made 
 a prisoner. In Guatemala he founded a hospital and established 
 several schools ; but, finding the burden of the episcopate too 
 great, he obtained leave to resign the mitre, and did so March 1, 
 1806. Returning to his native city, he devoted the remainder of 
 his life to charity, and died July 17, 1810. His proj^erty he be- 
 queathed to pious institutions and to the poor. 
 
 On the retirement of Bishop Penalver the Rev. Francis Porro, 
 of the convent of the Holy Apostles in Rome, is said to have 
 been nominated to the diocese of Louisiana, but, according to the 
 accurate Benedictine Gams, he was never consecrated, the pro- 
 l)ability of the speedy termination of Spanish authority in the 
 province having doubtless prevented the bishop-elect from at- 
 tempting to assume direction of the diocese, where there would 
 be no provision for his maintenance, and where little could be 
 expected from the people.
 
 120 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 MOST REV. WILLIAM LOUIS DUBOURG, 
 
 Second Bishop of Louisiana, First Bisliop of Neio Orleans^ 
 Bishop of Montauhan, and Archbishop of Besangon. 
 
 Like his predecessor, William Louis Dii Bourg was a native 
 of the West Indies, having been born at Cap Frangois, Saint Do- 
 mingo, February 14, 1766. He was sent to France for his edu- 
 cation. There he embraced the ecclesiastical state, and after his 
 ordination joined the Society of St, Sulpice. He was superior of 
 the seminary at Issy when the French Revolution declared war 
 on religion. He retired at first to his family at Bordeaux, but 
 w^hen he saw that there was no hope of change he resolved to 
 come to America. He arrived at Baltimore in December, 1794, 
 and joined Rev. Mr. Nagot in the new Sulpitian house. He was 
 president of Georgetown College for three years ; he then with 
 some other Sulpitians visited Havana to found a house in that 
 city ; and, though the project failed, he obtained pupils for St. 
 Mary's College, Baltimore, of which he became president. His 
 labors as missionary priest were never abated, and in the French 
 refugees from the West Indies he and his associates found a new 
 field for their charity and zeal. He was the first to persuade 
 Mrs. Seton to found a religious community in this country rather 
 than go to Europe, and he not only aided her in the great work, 
 but was appointed by Archbishop Carroll the first ecclesiastical 
 superior of the Sisters of Charity. He showed ability as a con- 
 troversialist in his able replies to attacks on the Church. 
 
 The diocese of Louisiana and the Floridas had, after Bishop 
 Penalver's departure, fallen into complete anarchy. It had been 
 in time placed under the administration of Dr. Carroll, but the 
 vicars-general apj^ointed by the Archbishop of Baltimore found 
 their authority defied. In 1812 the Rev. Mr. Dubourg was 
 elected apostolical administrator. It was during our war with 
 England, and soon after reaching New Orleans he found it men- 
 aced by a powerful English army. He aroused the patriotism 
 and piety of his fiock, and offered prayers for the success of the
 
 DIOCESE OF NEW ORLEANS. 121 
 
 American arms. On General Jackson's signal victory Rev. Mr. 
 Dubonrg went out and congratulated him in an eloquent address. 
 Having ascertained the condition of affairs in the vast diocese, 
 which then comprised all the territory of the United States west 
 of the Mississippi, with Florida and the strip on the Gulf of Mex- 
 ico, he proceeded to Kome, where he was consecrated September 
 24, 1815. Returning to France, his appeals for aid led to the 
 foundation of the great Association for the Propagation of the 
 Fciith. He returned in 1817 with several Lazarists and other 
 priests, and, proceeding towards St. Louis, took possession of his 
 diocese near St. Genevieve on the 28th of December. He made 
 St. Louis his episcopal residence, deterred by the experience of 
 his predecessor and the administrators, during the vacancy of the 
 see, from attempting to settle in New Orleans. He founded a 
 theological seminary and college at the Barrens, which he con- 
 fided to the Lazarists ; the Sisters of Loretto came from Kentucky 
 to open schools, and the Ladies of the Sacred Heart founded their 
 first American convent at St. Louis, soon followed by a second at 
 Florissant. Religion in w^hat was known as Upper Louisiana 
 received a great impulse from these institutions, and the bishop, 
 aided by the Association for the Propagation of the Faith, w^as 
 rapidly increasing churches, priests, and schools. New Orleans 
 and the lower part of the diocese he visited annually, gradually 
 overcoming all opposition to his jurisdiction and authority. In 
 1823 he obtained as coadjutor the Right Rev. Joseph Rosati, and 
 a plan was formed for dividing the diocese. He then took up 
 his residence in New Orleans, the old Ursuline convent becom- 
 ing at once the episcopal residence and a college. After labor- 
 ing zealously and judiciously he proceeded to Europe in 1826 
 for affairs of the diocese, but there resolved to resign the see, con 
 vinced that another bishop would effect more good. By the di- 
 yision of the diocese Bishop Rosati became Bishop of St. Louis, 
 and the Right Rev. Dr. Portier V 'car- Apostolic of Alabama and 
 the Floridas. Dr. Dubourg was too well known and esteemed 
 to be left in retirement ; he was transferred to the see of Montau- 
 ban, and in 1833 was promoted to the archiepiscopal throne of 
 Besan^on. In both dioceses he elicited the warmest and mos< 
 devoted affection. He died calmly and piously December 12, 1833
 
 122 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 EIGHT REV. LEO RAYMOND DE NECKERE, 
 
 Second Bishop of New Orleans. 
 
 Leo de Neckere was born in Wevelghem, Belgium, June 6, 
 1800, of a pious family. He pursued Ms classical course at tlie 
 College of Roulers, and was in tlie Lazarist Seminary wlien lie 
 was selected as one of tliose who were to go witli Bishop Du- 
 bourg to America. He spent some time at the seminary at Bards- 
 town and in that at the Barrens, and was ordained October 13, 
 1822. He was soon made a professor, and in time superior, 
 at the Barrens, combining mission labors with his other duties. 
 The excessive labor began to tell on a frame never vigorous, and 
 he was placed for a time at New Orleans. In 1827 he visited 
 Europe, hoping to gain relief, but while resting at Amiens was 
 summoned to Rome, where, notwithstanding his remonstrance, 
 he was elected Bishop of New Orleans August 4, 1829. He re- 
 turned to his native Belgium, but for a time his health was such 
 that his recovery seemed miraculous. As soon as his increased 
 strength permitted a sea-voyage Bishop Neckere returned to 
 America, and a day was fixed for his consecration at New Or- 
 leans ; a new attack of disease, however, deferred it till June 24, 
 1830, when he was consecrated by Bishop Rosati, assisted by 
 Bishop England and Bishop Portier. He took up the duties of 
 the episcopate with all the zeal his feeble strength permitted, 
 aided greatly by the Very Rev. Anthony Blanc, whom he made 
 his vicar-general, and who was appointed coadjutor, but refused 
 the dignity. In the summer of 1833 Bishop Neckere was at St. 
 Michel when the yellow fever appeared at New Orleans. He 
 at once set out for that city, although all his friends endeavored 
 to dissuade him. It was, he felt, his post of duty, and he labored 
 assiduously among his afflicted people for their spiritual and cor- 
 poral relief until he was himself seized with the disease. " He 
 died," says Archbishop Spalding, " the death of a saint," Septem- 
 ber 4, 1833.
 
 DIOCESE OF NEW ORLEANS. 123 
 
 MOST KEY. ANTHONY BLANC, 
 
 Third Bishop and First Archhisho]) of New Orleans. 
 
 This prelate was bora at Sury, in France, October 11, 1792, 
 and was ordained at tlie age of twenty-four, coming the next 
 year to the United States as one of the young priests who volun- 
 teered to accompany Bishoj) Dubourg. Having been stationed 
 at Yincennes, he extended his labors to a considerable distance, 
 building log chapels where Catholics were numerous. He then 
 joined Bishop Dubourg and was employed in New Orleans, 
 Natchez, Pointe Coupee, and Baton Rouge. In 1831 he was 
 made vicar-general of the diocese, and the next year sent back 
 to Rome the bulls which arrived appointing him coadjutor to 
 Bishop de Neckere. On the death of that prelate he became 
 administrator, and, yielding at last to the decree ap23ointing him 
 to the vacant see, he was consecrated Bishop of New Orleans No- 
 vember 22, 1835, by Dr. Rosati, assisted by Bishop Purcell and 
 Bishop Portier. The labors of Bishop Dubourg and his succes- 
 sor, and the zealous priests whom they called around them, had 
 greatly changed the diocese. Communions, instead of being 
 numbered by tens, could be counted by thousands. In 1838 
 Bishop Blanc established a diocesan seminary, under the direction 
 of the Lazarist Fathers, in the parish of the Assumption. It 
 was subsequently at Jeifersonville and then removed to New Or- 
 leans. The Society of Jesus also came to his aid, founding col- 
 leges at Grand Coteau and New Orleans. At a later period the 
 Redemptorists began their work among the Germans. On the 
 death of the rector of the cathedral of New Orleans the trustees 
 refused to recognize the priest wlioni Bishop Blanc appointed, 
 and it was not till after long litigation that his rights were re- 
 cognized. In the rest of his diocese he saw a better spirit, and 
 churches and institutions increased. 
 
 The State of Mississippi had, from tlie time of Bishop Du- 
 bourg, been merged in the diocese of New Orleans; but in 1837 a 
 see was established at Natchez, and the State formed its diocese.
 
 124 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 Bishop Blanc had attended the first Provincial Council of Balti- 
 more as theologian ; he sat in all from the first to the seventh as 
 bishop. At the request of the last of these New Orleans ^s\as, 
 on the 19th of July, 1850, made an archiepiscopal see, Mobile, 
 Natchez, Little Rock, and Galveston being the sufi^ragans. 
 
 In 1855 Archbishop Blanc was one of the hierarchy who 
 attended the definition of the dogma of the Immaculate Concep- 
 tion in Rome. The following year he held the first Provincial 
 Council of New Orleans, which was attended by the four suffragan 
 bishops and their theologians, with the superiors of several bodies 
 of regulars. In 1858, while hastening to the relief of sufferers 
 by yellow fever, he stepped into a hole in the wharf and broke 
 both bones of his leg. This did not prevent his activity in the 
 subsequent discharge of his duties, but it caused a shock from 
 which he never fully recovered. In June, 1860, he made visita- 
 tions, giving confirmation at a distance from New Orleans. He 
 returned from Thibodeauxville on Monday, and on Wednesday 
 offered the Holy Sacrifice and began his usual duties of the day, 
 seeing several persons. While alone for a moment he was seized 
 with fatal illness and had just time to ring his bell before throw- 
 ing himself on his bed. The servant who came called Vicar- 
 General Rousselon. He arrived just in time to administer Ex- 
 treme Unction and the last absolution. ArchbishojD Blanc died 
 June 20, 1860. During his active career the churches in Louisi- 
 ana increased from twenty-six to seventy-three, and his clergy 
 from twenty-seven to ninety-two. He left his diocese with a 
 seminary, two colleges, eight academies, thirteen orphan asylums, 
 Brothers of the Christian Schools, Sisters of Charity, of Notre 
 Dame, of the Good Shepherd, and of the Holy Cross, as well as 
 Carmelite nuns, all introduced by his zeal. 
 
 A.ifi
 
 4i4lOCESE OF NEW ORLEANS. 125 
 
 MOST KEY. JOHN MARY ODIN, 
 
 First Bishop of Galveston and Second Ai'chhishop of New 
 
 Orleans. 
 
 John Mary Orym was born at Ambierle, France, February 25, 
 1801, and in early life was received into tlie Congregation of 
 the Mission. At the age of twenty-two he was sent to the Barrens, 
 Missouri, where he continued his studies, while acting as teacher 
 of logic and theology. Having received sacerdotal orders about 
 a year after his arrival, he made a visit to Texas with the Rev. 
 Mr. Timon, performing missionary duties throughout the journey. 
 After Dr. Rosati's elevation to the episcopate he became pre- 
 sident of the colleore at the Barrens. He attended the Second 
 Provincial Council of Baltimore as theologian, and subsequently 
 made a voyage to Europe for the benefit of his health, but he de- 
 voted the time to obtaining aid for the Lazarist establishments in 
 the United States, which were at this time constituted into a pro- 
 vince. In 1836 he became for a time pastor at Cape Girardeau, 
 but he was soon recalled to the seminary. 
 
 In 1840 the Very Rev. Dr. Timon, who had been appointed 
 Prefect-Apostolic of Texas, selected Father Odin as vice-prefect, 
 and despatched him to that field. Rev. Mr. Odin acted with 
 energy ; he freed the Prefecture from scandals, and on the arri- 
 val of the prefect co-operated with him in his missionary labors. 
 Among other important services which the two Lazarists render- 
 ed to religion at this time was their forecast in securing from 
 the legislature of the Republic a confirmation of the right of 
 the Catholic Church to the old ecclesiastical property in Texas. 
 Summoned to Missouri, Father Odin reached New Orleans fairly 
 in rags, and there received bulls appointing him coadjutor of 
 Detroit ; but by the advice of his superior he declined the nomi- 
 nation. Pope Gregory XVI. erected Texas into a vicariate-apos- 
 tolic in 1841, and Rev. Mr. Odin was appointed Bishop of 
 Claudiopolis and invested with its direction. Submitting to a 
 dignity which required hard missionary labor, he was consecrated
 
 126 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 at New Orleans, March 6, 1842, and entered on the discharge of 
 his new duties. He soon erected churches at Galveston, Houston, 
 St. Augustine, Nacogdoches, Lavaca, and Fort Bent, and restored 
 those which dated from Spanish times and were not utterly 
 ruined. He visited Europe in 1845 to obtain priests and means, 
 and returned with several missionaries. Two years after the 
 Ursuline nuns at his request began a convent of their order in 
 Galveston, which was that year made a bishop's see. Bishop 
 Odin soon introduced the Sisters of the Incarnate Word and the 
 Brothers of Mary to conduct schools, and received in the Oblate 
 Fathers a community of zealous missionaries. His visitations of 
 his diocese, accomplished at great personal fatigue and danger — 
 for he was nearly drowned in 1857 — were apostolic missions, as 
 he performed all the duties of a priest in man}'" parts where none 
 had been seen. 
 
 On the death of Archbishop Blanc the general voice of the 
 bishops of the province nominated Dr. Odin for the vacancy, and 
 he was promoted to the see of New Orleans on the 1 5th of Feb- 
 ruary, 1861. The Church in Texas was in a manner his own 
 work, and he left it with regret. He had found it without a 
 priest, or aught but ruined churches ; he left it with fift}^ churches 
 attended by forty priests, with a thriving college and four acade- 
 mies. He assumed his new duties with his usual zeal, although 
 advanced in life and broken by mission work. The civil waf 
 called forth his zeal and prudence, and the services of his clergy 
 in the field and the hospital were most consoling. Though a 
 constant sufferer from neuralgia from the period of his arrival in 
 New Orleans, Archbishop Odin gave himself no relaxation ; in 
 his nine years' occupancy of that see he nearly doubled tlie num- 
 ber of priests and churches, and notably increased the religious 
 institutions. In 1869 he set out to attend the General Council of 
 the Vatican, and at Kome obtained the appointment of the Rev. 
 Napoleon J. Perche as coadjutor. He was soon after compelled 
 to leave Rome by the state of his health, and reached his native 
 place only to die there, after having endured most intense pain 
 "with all the serenity and piety of a martyr, on the feast of the 
 Ascension, May 25, 1870.
 
 DIOCESE OF NEW ORLEANS. 127 
 
 MOST KEY. NAPOLEON J. PERCH^, 
 Third Archbishop of Nexo Orleans. 
 
 Napoleon Joseph Pekche was born at Angers, in Franee, 
 January 10, 1805, and was so precocious that lie could r^ad and 
 wi'ite at the age of five, and began his philosophy at thirteen, 
 actually teaching it as professor five years later. Completing his 
 studies at the Seminary of Beaupreau, he was ordained Septem- 
 ber 19, 1829. His first charge was Murr, near Angers, a difficult 
 parish, where he conquered the good-will of all. As j)arish priest 
 of Turquand he effected great good among the convicts, and did 
 much to reorganize the Dames du Bon Pasteur. He came to the 
 United States with Bishop Flaget in 1837, and took charge of 
 Portland and its missions, laboring with his wonted zeal. Hav- 
 ing visited New Orleans to appeal for aid in building a church, 
 he received every encouragement from Archbishop Blanc, but 
 was urged by that prelate to come to Louisiana permanently, 
 as a field where he could accomplish more than he was likely 
 to effect in Kentucky. To the change Bishop Flaget reluctantly 
 consented. In Louisiana the eloquence of the young priest soon 
 acquired for him both fame and influence. In the schism of the 
 trustees he supported the bishop with pen and voice ; but, feeling 
 the want of a truly Catholic organ in the diocese, he founded Le 
 Propagateur CathoUque, which still exists, and of which he was 
 for many years editor. He also founded a Catholic society to 
 give those who loved religion a mutual support. For twenty- 
 eight years he remained chaplain of the Ursuline convent, seek- 
 ing no advancement, ever ready to preach when summoned. 
 When Archbishop Odin, in Europe, felt that he might never 
 return to his diocese, or could do so only an invalid, he requested 
 the appointment of Rev. Mr. Perche as his coadjutor. Having 
 accepted his bulls, the Abbe Perche sailed to Europe, and was 
 consecrated Bishop of Abdera May 1, 1870, succeeding to New 
 Orleans before the close of the month. 
 
 He returned to America as archbishop and assumed the direc-
 
 128 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 tion of a diocese the difficulties of wliicli lie knew full well. 
 The cathedral had hitherto been in the hands of a body of trus- 
 tees, who had on several occasions shown, probably from ignor- 
 ance of real Catholic principles, an open hostility to the discipline 
 and life of the Church. Kepeated litigation resulted from their 
 resistance to episcopal authority and their attempts to manage 
 the church and cemetery according to their own fancy. Arch- 
 bishop Perche, who had already taken part in the controversy, 
 not only with ability but with the gentleness of a St. Francis de 
 Sales, had gained much, and had at the same time retained the 
 good-will of the party in opposition. By his influence the war- 
 dens of the cathedral at last transferred that edifice and other 
 ecclesiastical property standing in their name to him and his 
 coadjutor. He endowed his diocese with a contemplative com- 
 munity — Carmelite nuns of the reform of St. Teresa, a filiation of 
 the convent in St. Louis ; and one of his latest acts was an ap- 
 peal in their behalf on the occasion of the centenary of the great 
 Spanish Carmelite nun. 
 
 Under his zealous direction Thibodeaux College and St. 
 Mary's Commercial College were opened ; the Ladies of the Sa- 
 cred Heart established a third academy; three other academies 
 and thirteen parish schools were opened in his time ; the Lit- 
 tle Sisters of the Poor founded an Asylum for aged colored 
 women. Ten new churches and as many chapels marked the 
 growth of the diocese, and the number of priests increased one- 
 fifth. His energy, sound judgment, and an eloquence which 
 caused Pope Leo XIII. to compare him to Bossuet, as well as his 
 unbounded charity, endeared Archbishop Perche to the people of 
 Louisiana. Towards the course of the year 1883 his vital powers 
 began to fail, and, though a removal to the country seemed to in- 
 vigorate his frame, he grew weaker on his return to the city. In 
 December he saw that the end was at hand ; fortified by the 
 gacramentSj he died of old age on Thursday, December 27, 1883.
 
 DIOCESE OP NEW ORLEANS. 129 
 
 MOST REV. FRANCIS XAVIER LERAY, 
 
 Second Bisliop of Natcliitoches and Fourth Archbishop of 
 
 New Orleans. 
 
 Francis Xavier Leray is a native of Brittany, born in a 
 small towTi near Rennes on tlie 20tli of April, 1825, of a re- 
 spectable family, being one of thirteen children. He was sent to 
 school at Rennes at an early age, and pursued a classical course, 
 partly under the Eudist Fathers, and partly at the university 
 but still under their guidance. When the Eudist Fathers began 
 a mission of their order in the United States, Mr. Leray came to 
 Vincennes with them in 18-43, and during his two years' stay in 
 Indiana knew some of the pioneer priests of the West, like the 
 venerable Badin, In 1845 he was sent for a short time to Spring 
 Hill College, near Mobile, and subsequently made a journey on 
 horseback from Vincennes to St. Louis. Recalled thence, he 
 was sent to St. Mary's Seminary, Baltimore, where, after his 
 many wanderings and changes, he was allowed to complete his 
 theology, and was ordained priest at Natchez, Mississippi, by the 
 Right Rev. J. J. Chanche, on March 19, 1852, fully prepared by 
 his intercourse with the hard-workino; missionaries for the labors 
 before him. After the death of Bishop Chanche he was sent to 
 Jackson, the capital of the State. Here he labored with Rev. J. 
 B. Babonneau, a priest of great talent and zeal, till his bi'other- 
 priest was struck down by yellow fever in the autumn of 1853. 
 The young Breton priest deemed that his associate was ripe for 
 heaven, but that he was not. Left in charge of a district more 
 extended than the diocese to which he was ultimately appointed, 
 he labored to the best of his power and ability, travelling on 
 horseback wherever the wants of scattered Catholics required it, 
 When the yellow fever returned in 1854 he attended Jackson. 
 Vicksburg, and Brandon. The next year the State was agitated 
 by the Know-Nothing movement, and the Rev. Mr. Leray, on 
 whom devolved the task of defending the faith in public, was 
 compelled to take a prominent part. Actions speak more power-
 
 130 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 fully than words. During tlie fall of that very year the yel- 
 low fever came to wash away the stains of Know-Nothingism and 
 to put to the test the necessity and truthfulness of the Catholic 
 priest. The result was that many were converted to the faith, 
 and others, filled with respect for a Church which could produce 
 such results, apologized amply for their ignorant assaults. The 
 illustrious archbishop says, indeed, that "the times of epidemics 
 have been for me the times of the most abundant harvests." In 
 1857 Bishop Elder sent the Rev. Mr. Leray to Vicksburg, where 
 he found a large Catholic population sadly in need of a priest to 
 organize and instruct them. Obedience alone induced him to 
 undertake the difficult duty. To meet the wants of his parish 
 he obtained from Baltimore, in 1860, a few Sisters of Mercy to 
 begin an establishment of their order, and everything betokened 
 a prosperous result, when the war broke on them. The Sisters, 
 with their superior, went to share with the clergy the misfor- 
 tunes of the war. Meanwhile Vicksburg endured all the Lorrors 
 of a long siege, and when in 1865 the Rev. Mr. Leray returned 
 to his sorely-tried parish he had to seek his scattered flock and 
 restore the house of God. The next two years the city was 
 visited by the cholera, and no epidemic in the long missionary 
 career left a deeper impression on his mind than the scenes of this 
 time, which exceeded anything that he had witnessed. " I have 
 read," he says, " of many pestilences and plagues in Europe in 
 past ages, but I think, without exaggeration, I have seen worse 
 in Jackson, Vicksburg, Yazoo City, Canton, and Greenville." 
 
 While laboring in this toilsome and dangerous mission he 
 was summoned by the voice of the successor of St. Peter to 
 assume what he regarded as a much more onerous burden — that 
 of the episcopate. Having been selected to succeed the Right 
 Rev. Dr. Martin, he desired to receive the episcopal character in 
 his own native province, and on the 23d of April, 1877, he was 
 consecrated Bishop of Natchitoches in the cathedral of Rennes 
 by His Eminence Godefroy Cardinal Broussais Saint-Marc, 
 Archbishop of Rennes, assisted by the Right Rev. Celestine de 
 la Hailandi^re, formerly Bishop of Vincennes, and Mgr. Nouvel, 
 Bishop of Quimper. 
 
 The diocese to which Bishop Leray was called comprised the
 
 DIOCESE OF NEW ORLEANS. 131 
 
 northern part of the State of Louisiana, with thirty thousand 
 Catholics scattered over it, but with only seventeen priests to 
 attend the sixty-eight churches and chapels. Two religious com- 
 munities, the Daughters of the Cross and the Sisters of the 
 Order of Mercy, conducted a number of schools. The new 
 bishoj) began to build on this foundation, in order to afford his 
 flock all possible religious aid, but in little more than two years 
 he was summoned to a new toil. The temporal affairs of the 
 diocese of New Orleans were in a difficult position. The losses 
 during the war, and perhaps even greater losses during the pe- 
 riod of reconstruction, had entailed debts which were increas- 
 ing and required a skilful and energetic hand to control. Bishop 
 Leray was accordingly transferred to the see of Janopolis October 
 23, 1879, and made coadjutor of New Orleans. He was to retain 
 the care of the diocese of Natchitoches as administrator-aposto- 
 lic. In the extraordinary burdens thus imposed he evinced all 
 his energy, and on the death of the Most Rev. Archbishop Perche 
 in December, 1883, became apostolic administrator of the dio- 
 cese of New Orleans, and was thus charged with the care of the 
 whole State of Louisiana. He was soon after appointed Arch- 
 bishop of New Orleans, and was one of the most honored of the 
 fathers who assembled at Baltimore in the Third Plenary Coun- 
 cil in the month of November, 1884. 
 
 Archbishop Leray's health gave way in 1887, and he went to 
 Europe, where he rallied sufficiently to visit Rome; he ariived 
 there on the 28th of June, and on the 8th of the ensuing month 
 had an audience with the Holy Father. Having completed the 
 business of his diocese, he returned to Chateau-Giron, his native 
 place. After attending a meeting of the alumni of St. Mai'tin's 
 Institute at Rennes on the 14th of September, which was his last 
 appearance in public, he grew worse day by day, celebrating his 
 last Mass in the church of Ch4teau-Giron on the 18th. On Fri- 
 day morning, September 23, after a series of profuse hemorrhages, 
 he became unconscious. The blessing in articulo mortis was tel- 
 egraJDhed to him by His Holiness Pope Leo XIIL, and, after re. 
 ceiving extreme unction, he expired about seven o'clock in tlie 
 evening, surrounded by his kindred and the friends of his youth.
 
 DIOCESE OF NEW YORK. 
 
 EIGHT REV. RICHARD LUKE CONCANEN, O.S.D., 
 
 First Bishop of New Ym^h. 
 
 Richard Luke Concanen was a native of Ireland, and at an 
 early age entered the Order of St. Dominic in tlie Irisli convent 
 of tlie Holy Cross in Lorraine, and was soon after sent to Santa 
 Maria sopra Minerva at Rome. He became distinguished for his 
 learning and virtue, and after his ordination was prior of the 
 Irish Dominicans in Lisbon and at Rome, and in the latter city 
 was professor at St. Clement's and director of the famous Casa- 
 nate Library. His merit led to his appointment to an episcopal 
 see in Ireland, but the humble religious steadily refused to ac- 
 cept the honor. 
 
 As agent for the Irish bishops in Rome during those troubled 
 times he had rendered essential service to the Church, and his 
 merit was so well known that when, at the request of Bishop 
 Carroll, the diocese of Baltimore was divided and new sees 
 erected, Father Concanen was selected for the newly-created see 
 of New York. He was consecrated in Rome, April 24, 1808, by 
 Cardinal Antonelli, Prefect of the Congregation de Propaganda 
 Fide. The Catholics of New York looked forward to his speedy 
 arrival, and he obtained from friends donations of every kind for 
 his diocese, and prepared to reach it at once. 
 
 The French, however, Avere then in full sway in Italy, and all 
 British subjects were liable to arrest. Bishop Concanen spent 
 time and money at Leghorn in ineffectual efforts to obtain pas- 
 sage to America. The anxiety and difficulty brought on a dan- 
 gerous fit of illness, and on his recovery he returned to Rome 
 
 and wished to resign a dignity which it seemed the will of Pro- 
 lan
 
 DIOCESE OP NEW YORK. 133 
 
 vidence lie should never assume. His courage was, however, re- 
 vived, and from information given him there was a hope that he 
 might secure a passage to America by visiting Naples. Once 
 more he made the attempt to reach his diocese; but the offi- 
 cials of King Murat at Naples were even more exacting than 
 those at Leghorn, and the Bishop of New York was held virtu- 
 ally as a prisoner. Again was time lost in appealing to higher 
 authorities. His constitution, enfeebled by age and recent illness, 
 gave way, and Bishop Concanen closed his edifying life in the 
 great convent of St. Dominic in Naples, on the 19th of June, 
 1810, in the seventieth year of his age. When the sad tidings ar- 
 rived of his death a solemn requiem was offered for New York's 
 first bishop at St. Peter's Church on the 7th of October, 1810. 
 
 RIGHT BEV. JOHN CONNOLLY, O.S.D., 
 
 Second Bishop of New Yorh. 
 
 John Cois^isroLLY was a native of Drogheda, Ireland, born in 
 1750, and, like his predecessor, entered the Order of Friars 
 Preachers at an early age. After holding other positions he 
 became prior of St. Clement's at Rome and agent of the Irish 
 bishops. In this latter capacity he showed great ability and 
 courage in saving the property of the English and Irish insti- 
 tutions from the hands of the French. After the decease of 
 Bishop Concanen the trials which befell the Holy See pre- 
 vented the Sovereign Pontiff from appointing a bishop for the 
 vacant see, and it was not till 1814 that Father Connolly re- 
 ceived bulls making him Bishop of New York. He was conse- 
 crated in Rome, November 6, 1814, but did not arrive at his 
 episcojDal city till the same month of the following year. He 
 brought mth him some priests, and found in his diocese only 
 four clergymen to receive him. The institutions which had 
 been begun had all been abandoned. His flock, scattered over 
 the State, numbered seventeen thousand, but was in great spirit-
 
 134 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 ual want. Bishop Connolly bravely began the difficult task of 
 building up religion. Many difficulties beset him, but he visited 
 his diocese and began churches at Utica and Rochester. Priests 
 were sent to remote points in New York and New Jersey to 
 collect the Catholics. In New York City he founded an Orphan 
 Asylum, for which he obtained from Mother Seton some mem- 
 bers of the Sisters of Charity. He assisted in the consecration 
 of Archbishop Marechal, and was highly esteemed for his learn- 
 ing and virtue. His zeal during the yellow fever excited un- 
 usual admiration. In 1824 he solicited the appointment of a co- 
 adjutor, but during the winter ensuing the diocese was deprived 
 by death of two priests. While officiating at the funeral of one 
 of them Bishop Connolly caught a severe cold, which, at his age, 
 proved fatal. He died at his episcopal residence, February 
 6, 1825, and was laid under his cathedral. 
 
 RIGHT REV. JOHN DU BOIS, 
 
 Third Bishop of New YorJc. 
 
 John Du Bois was born in Paris, August 24, 1764, of a 
 family blessed with a spirit of piety and a competency which 
 they used in a Christian spirit. The training of a pious mother 
 led the youth to seek to serve God in his sanctuary. He studied 
 at the college of Louis le Grand, where Robespierre and Camille 
 Desmoulins were also pupils. Formed for the ecclesiastical life 
 in the seminary of St. Magloire, he was ordained priest Septem- 
 ber 22, 1787. The young priest at once received the appointment 
 of assistant at the great church of St. Sulpice, Paris, and was 
 also made chaplain to a large asylum. The Revolution had al- 
 ready begun its war on the clergy, and the Abbe Du Bois ere 
 long resolved to leave France. He arrived at Norfolk, Va., in 
 1791, and, having been received into the diocese of Baltimore by 
 Bishop Carroll, exercised the ministry at Norfolk and Richmond, 
 then at Frederick, Maryland, making this last a centre whence
 
 DIOCESE OF NEW YORK. 135 
 
 his pastoral visits extended to Einmittsburg and Winchester, vis- 
 iting the remote points at imminent danger in all seasons and 
 weathers. He built churches where all deemed it impossible 
 to do so, and in 1805 began a brick church at Mount St. Mary's. 
 Here, too, he opened a school, which soon developed into Mount 
 St. Mary's College, of which he was long president. His log 
 college was succeeded by a stone building, which was burned to 
 the ground just as it was ready for use. When Mother Seton 
 planted the first house of her community of Sisters of Charity 
 near the college, the untiring priest added to his duties the di- 
 rection of that community. His college was also a theological 
 seminary, where some of the greatest bishops and priests of the 
 country were formed. 
 
 From this scene of labor so productive of good he was sum- 
 moned by the voice of the Vicar of Christ to assume the direc- 
 tion of the diocese of New York. He was consecrated October 
 29, 1826, in Baltimore. He found but few churches in his dio- 
 cese ; yet, with all the energy of youth, the sexagenarian bishop 
 set to work. Six other churches soon rose on New York island 
 alone, and others in various parts of the State. 
 
 A college on the plan of Mount St. Mary's was one of the 
 great projects of Bishop Du Bois, and he began such an insti- 
 tution at Nyack ; but in this, and in the establishment of paro- 
 chial schools, he failed to elicit a hearty co-operation among the 
 people. A faction arrayed itself against him, the centre of the 
 opposition being in the board of trustees of his own cathedral. 
 He visited Europe in 1829 for the benefit of his diocese, and at 
 the Second Council of Baltimore aided by his experience and ad- 
 vice in framing regulations for the benefit of religion. Cramped 
 and hampered as he was. Bishop Du Bois obtained many zealous 
 clergymen for the congregations that were beginning to form in 
 all parts of his diocese, and, by the alms from the Association for 
 the Propagation of the Faith and other sources, aided the congre- 
 gations in erecting churches. When, in 1836, his failing health 
 required, the aid of a coadjutor, Bishop Du Bois had forty-three 
 priests in the diocese, where he found only a few ; there were 
 twenty-six churches, a college, two academies, five asylums, and 
 several parish schools. The next year the Rev. John Hughes,
 
 136 THE CATHOLIC UIERAllCHY IX THE UNITED STATES. 
 
 ---^pf Philadelphia, was appointed Hs coadjutor, and a few months 
 later the venerable Bishop of New York was struck with paral- 
 ysis while walking in the street. He never recovered his health 
 or vigor, and, by the counsel of the Sovereign Pontiff, resigned 
 the administration of the diocese into the hands of Bishop 
 Hughes. His life of active usefulness for God and his people 
 was thus brought to a close. He lingered a few years in retire- 
 ment, devoting himself to devotion and good works, till his death 
 on the 20th of December, 1842. His body was interred in front 
 of St. Patrick's Cathedral in Mott Street. 
 
 MOST KEV. JOHN HUGHES, 
 
 '^'Fourtli Bishop and First Archbishop of New York. 
 
 John Hughes, born at Annalogan, County Tyrone, Ireland, 
 June 24, 1797, was one of the greatest bishops of the Church in 
 the United States. Emigrating with his family to America in 
 J.817, he applied for entrance to Mount St. Mary's in order to 
 receive the theological instruction to fit him for the priesthood. 
 There was no vacancy, but he took charge of the garden to be 
 able to remain and study. He was soon guiding and directing 
 others as teacher and prefect, employing his pen even then in 
 defending his faith against newspaper assailants. After having 
 been ordained priest October 15, 182G, he was stationed at Bed- 
 ford, but was soon removed to Philadelphia, where his abilities 
 were displayed at St. Joseph's and St. Mary's. A popular 
 preacher, an able writer, the Rev. John Hughes was ere long a 
 notable man. He founded St. John's Orphan Asylum, attended 
 the First Provincial Council as theologian, erected St. John's 
 Church, and by his singular skill and learning in an oral contro- 
 versy with a Presbyterian minister, Rev. John Breckenridge, ac- 
 quired a national reputation.
 
 DIOCESE OP NEW YORK. 139 
 
 In 1837 he was selected as coadjutor to Dr. Du Bois, by 
 whom lie was consecrated to the see of Basileopolis on Janu- 
 ary 7, 1838, Bishops Feu wick of Boston, and Kenrick of Phila- 
 delphia, being assistants. The churches, under the uuwise man- 
 agement of trustees, had generally become loaded with debt, and 
 the very men who so abused their trust were active in arraying 
 the weak and ignorant against their pastors and bishop. Nyack 
 College was destroyed by fire. Everywhere a firm and energetic 
 hand was needed. When Bishop Hughes was appointed to the 
 sole direction of the diocese as administrator he broke the 
 power of the trustees, restored the credit of the Catholic congre- 
 gations, gave a new impulse to the erection of churches, and 
 founded St. John's College at Fordham. For higher education 
 of young ladies he introduced into the diocese the Ladies of the 
 Sacred Heart, who opened an academy at Astoria, subsequently 
 transferred to Manhattanville. 
 
 After a visit to Europe for the good of his diocese Bishop 
 Hughes took an active part in a movement of Catholics to re- 
 cover State aid for their parochial schools, such as had been 
 given till a fraud practised by a Baptist church brought de- 
 nominational schools into disfavor. Bishop Hughes defended 
 the rights of Catholics before the New York common council 
 against an array of eminent lawyers and clergymen whom the 
 Protestant sects sent to prove that a system under which they 
 themselves had received thousands of dollars was a very im- 
 proper one, simply because Catholics advocated it. The common 
 council rejected the claim, and both political parties took ground 
 against it. The Catholics thereupon ran a ticket of their own, and 
 developed such strength that the bigoted Public-School Society 
 gave up its schools, and the State organized a series of schools 
 from Avhich all offensive religious matter was to be excluded. 
 
 In 1842 Bishop Hughes held the- first diocesan synod of New 
 York. It was attended by sixty-four priests. At the close of 
 the. year he became, by the death of Dr. Du Bois, Bishop of New 
 York. The diocese comprised the whole State of New York and 
 half of New Jersey — a territory in which there were seven bish- 
 oprics in 1884. The increase of churches and institutions made 
 this vast field too much to govern unaided, and in 1844 Dr.
 
 140 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 Huglies obtained as coadjutor tlie Right He v. Jolin McCloskey. 
 That same year Bishop Hughes, by his firmness and decision, 
 saved New York from scenes of arson and murder such as had 
 been beheld in Philadelphia, where Catholics were shot down, 
 their houses and churches given to the flames. Finding that the 
 public mind, debauched by fanatics, would never allow the pub- 
 lic schools to be anything but a weapon in their hands against 
 the faith of his flock, Bishop Hughes declared that the time had 
 come when Catholics must build the school first and the church 
 afterwards. Under his impulse schools started up in all parts, 
 erected and sustained by sacrifices such as no other body has 
 ever made. To give the educational institutions of the diocese 
 every efficiency he invited the Jesuit Fathers to assume the 
 direction of St. John's College and of St. Joseph's Theologi- 
 cal Seminary, which he had founded near it. He reorganized 
 the Sisters of Charity as a body distinct from those of Emmitts- 
 burg, who had abandoned the rule of Mother Seton, though the 
 Sisters in New York adhere to it. 
 
 In time he obtained Brothers of the Christian Schools, and 
 other teaching orders for both sexes — Sisters of Mercy, Sisters 
 of the Good Shepherd, and for the increasing German Catholic 
 body the Redemptorist Fathers. Bishop Hughes took a promi- 
 nent part in the deliberations of several of the Provincial Coun- 
 cils, and in the sixth obtained the recommendation of a division 
 of his diocese. A see was accordingly erected at Albany, of 
 which Bishop McCloskey took possession, and another at Buffalo. 
 He was a keen observer of the public mind, and when religion 
 was assailed or misrepresented his keen, clear, vigorous words 
 came forth like clarion notes, and were echoed through the press 
 over the whole land. He was recognized as the leader of Cath- 
 olic thought. When war broke out with Mexico our govern- 
 ment tendered him a diplomatic appointment with a view of re- 
 storing peace. On the 3d of October, 1850, Pope Pius IX., on 
 the recommendation of the Council of Baltimore, promoted him 
 to the rank of archbishop and erected new sees at Brooklyn and 
 Newark. Soon after he held the first Provincial Council of New 
 York, which was attended by his seven suffragans, the bishops of 
 New England, New York, and New Jersey.
 
 DIOCESE OF NEW YORK. 141 
 
 In 1854 lie visited Rome on the occasion of the definition of 
 the Dogma of the Immaculate Conception by the great Pope, 
 Pius IX. Soon after he saw the legislature propose an act to 
 wrest the Catholic Church property from the hands of the bishops. 
 In a controversy with Hon. Erastus Brooks he refuted the false- 
 hoods on which the proposed legislation was based, and placed 
 on record evidence of the iniquity and unconstitutional character 
 of the law; the legislature yielded to public clamor fanned by 
 fanatics, but soon cancelled its own weak work. The care of the 
 diocese and the burden of responsibility began to weigh heavily 
 on the archbishop ; he even begged the Holy Father for permis- 
 sion to resign his see. Yielding, however, to the encouraging 
 words of the Sovereign Pontiff, he set to work to begin for his 
 diocese a grand cathedral worthy of the Catholic Church and of 
 the great cit}?. St. Patrick's Cathedral had for nearly half a 
 century owned land on Fifth Avenue, which had now become 
 the most fashionable street in New York. On this site the arch- 
 bishop in 1858, with great pomp, laid the corner-stone of a noble 
 cathedral, for which Mr. Ren wick had prepared the plans. Work 
 was immediately commenced, and continued till the civil war 
 made it impossible to proceed. 
 
 When that great struggle came on— which Archbishop Hughes 
 had prophetically foretold, reminding the people that the Catho- 
 lic clergy and people had had no share in producing the angry 
 feelings which had engendered and precipitated it — he gave his 
 earnest support to the national government, and went to Europe 
 on a diplomatic mission with a view to counteract the feeling 
 unfavorable to the United States which envoys of the seced- 
 ing States had excited in more than one European cabinet. 
 While in Europe he visited Rome and took part in the canoni- 
 zation of the Japanese Martyrs. He held a second Provincial 
 Council after his return, and continued his plans for the increase 
 of religion in his flock ; his pastorals, addresses, and writings, as 
 well .as his oral discourses, being stamped with vigor, manliness, 
 a sense of the greatness and dignity of the Catholic Church, that 
 infused itself into his people, making them proud to be Ameri- 
 can Catholics and eager to live so as to maintain that high char- 
 acter with credit among theii' fellow-citizens. During the ter-
 
 142 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 rible Draft Riots, Archbishop Hughes, then in feeble health, ad^ 
 dressed the people from his balcony and did all in his power to 
 allay the excited feelings. It was his last public appearance ; 
 disease was sapping his vital powers, and at last he was even 
 unable to offer the Holy Sacrifice. He felt that the end was 
 approaching and calmly prepared for his last moment. He died 
 on the 3d of January, 1864. 
 
 No man ever exercised greater influence in the Catholic 
 Church in the United States than Archbishop Hughes; on all 
 important occasions his words were awaited })y the faithful 
 throughout the countrj^ and the public at large as the exposition 
 of the Catholic view. The archbishop had attained this influence 
 without an effort, held it without envy, and used it only for the 
 hio-hest ends. 
 
 HIS EMINENCE JOHN CARDINAL McCLOSKEY, 
 
 First Bishop of Albany^ Second Archbishop of New Yorh 
 
 John McCloskey was born in Brooklyn, N. Y., March 20, 
 IS 10, and was baptized in St. Peter's Church, New York, then 
 the only Catholic church in or near the city. At the age of 
 twelve he was sent to Mount St. Mary's, where he was honorably 
 graduated in 1829. Deciding to become a priest he returned to 
 Emmittsburg, and, after completing his divinity course, was or- 
 dained by Bishop Du Bois, January 12, 1834. After spending a 
 few years in Rome for more thorough study, he became j^astor of 
 St. Joseph's Church, N. Y., in 1838, and in 1841 president of St. 
 John's College and of St. Joseph's Theological Seminary, Ford ham. 
 When Bishop Hughes sought a coadjutor the Rev. Mr. McClos- 
 key, the choice of the bishop and clergy alike, was consecrated 
 Bishop of Axiern, March 10, 1844. Residing at St. Joseph's, 
 Bishop McCloskey assumed much of the labor, visiting remote 
 parts of the State to confirm, examine, and adjudicate. When 
 the diocese was divided he was, in May, 1847, transferred to the 
 see of Albany. Already familiar with the clergy of the new
 
 i>IOCESE OF NEW YORK. 145 
 
 diocese and its wants, he set to work energetically and infused 
 into Ills flock a spirit of faith and sacrifice. Schools, academies, 
 asylums, and churches sprang up in all parts. Every year be- 
 held new progress. In 1864 the diocese of Albany had one hun- 
 dred and thirteen churches, eight chapels, and fifty stations, at- 
 tended by eighty-five secular and regular priests, the latter em- 
 bracing members of the Augustinian Order, Minor Conventuals 
 of St. Francis, and Oblates of Mary Immaculate. The Ladies of 
 the Sacred Heart directed a fine academy at Kenwood ; Sisters of 
 Mercy devoted themselves to works of charity ; Brothers of the 
 Christian Schools, Sisters of Charity and of St. Joseph, Gray Nuns 
 from Montreal, and Sisters of the Third Order of St. Francis 
 controlled schools and asylums. From this flourishing diocese, 
 which owed so much to his zeal, he was, on the death of Arch- 
 bishop Hughes, summoned to fill the archiepiscopal throne of 
 New York. 
 
 As Bishop of Albany his great theological learning, as well 
 as his experience and prudence, had been manifested in the 
 Seventh Council of Baltimore in 1849 and in the Plenary Coun- 
 cil of Baltimore in 1853, as well as in the Provincial Councils 
 held in New York in 1854 and 1861. In his own diocese he 
 convoked synods in 1868 and 1882, and adopted wise regula- 
 tions for its better administration. 
 
 On his return to New York the Catholic Protectory felt his 
 fostering care and grew to be an institution of immense benefit to 
 the State. He felt the Avant of church accommodation in New 
 York City, and after creating new parishes, in which he placed 
 active priests to build up church and school, he resumed the 
 work on the cathedral, Avliich had been suspended during the 
 war. After the Second Plenary Council, which he attended, in 
 1866, he promulgated its decrees in the synod which he held at 
 New York in September, 1868. 
 
 The next year he attended tlie General Council of the Vati- 
 can^ Avhere his piety and learning won general esteem. In 1873 
 he dedicated his diocese to the Sacred Heart of Jesus. The 
 young Church of the United States had never been represented 
 in the Sacred College, and there was universal joy when Pope 
 Pius IX., in the Consistory held March 15, 1875, created Arch'
 
 146 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 bisliop McCloskey Cardinal Priest of the Holy Roman Church. 
 The insignia of the high dignity were despatched to him, and the 
 beretta was formally presented to him in St. Patrick's Cathedral. 
 The cardinal soon tifter proceeded to Kome, where, with the usu- 
 al cei*emonies, he took possession of the church of Santa Maria 
 supra Minervam, of which he bears the title. 
 
 On the death of the great Pontrff, Pius IX., Cardinal Mc- 
 Closkey was summoned to attend the Conclave. He set out for 
 EurojDe in obedience to the call, but before he reached the Eter- 
 nal City the voice of the Sacred College, guided by the Holy 
 Ghost, had elected Cardinal Pecci, who assumed the name of 
 Leo Xni. 
 
 Religion was progressing in his diocese. The Dominican 
 Fathers came at last to open the church of St. Vincent Ferrer; 
 the Capuchin Fathers took charge of German churches; the 
 Reformed Franciscans founded an Italian church, Avhile Bro- 
 thers of Mary, Franciscan Brothers, Presentation Nuns, Sisters of 
 Christian Charity, and Sisters of the Immaculate Heart of Mary 
 came to aid the communities devoted to education and works of 
 mercy. The Sisters of Charity met a want that New York had 
 long felt, by opening a Foundling Asylum. The Little Sisters 
 of the Poor opened houses for the aged, poor ; the Rev. Mr. 
 Drumgoole founded a great institution for homeless boys, the 
 Mission of the Immaculate Virgin, for which in time an imposing 
 building was erected in the city and a farm acquired in the 
 country. The Bon Secours Sisters came from France to nurse 
 the sick in their homes, and soon found that the calls for their 
 services demanded numbers of Sisters. Meanwhile the Catholic 
 Union and its vigorous branch, the Xavier Union, united and 
 strengthened the Catholic laity. 
 
 The masrnificent cathedral of St. Patrick was at last com. 
 pleted, the finest ecclesiastical structure in America ; it was dedi- 
 cated on the 25th of May, 1879, by His Eminence Cardinal Mc- 
 Closkey, assisted by forty-two archbishops and bishoj)s, with a 
 pomp such as never had been witnessed in the United States. 
 
 The advanced age and increasing infirmities of the venerable 
 cardinal called for the services of a coadjutor, and on the 1st of 
 October, 1880, the Right Rev. Michael A. Corrigan, Bishop of 
 
 ^
 
 DIOCESE OF NEW YORK. 147 
 
 Newark, was promoted to the arcMepiscopal see of Petra and 
 made coadjutor to the Archbishop of New York. In Novem- 
 ber, 1882, Cardinal McCloskey held a synod of his diocese, and 
 soon after presided in a Provincial Council. When the Third 
 Plenary Council assembled in Baltimore in November, 1884, His 
 Eminence, owing to his advanced age and infirmities, was not 
 summoned, and all regretted the absence of one whose long 
 experience would have been so useful to the hierarchy gathered 
 in the cathedral church of a Carroll, a Marechal, and a Spalding. 
 
 Cardinal McCloskey offered the sacrifice of the Mass for the 
 last time on the feast of the Ascension, 1884, the exertion even 
 for that solemn rite having become gradually too much for his 
 waning strength. After that he was unable to read or write or 
 take a single step without assistance. Sinking slowly, he bore 
 with serenity the utter helplessness, looking patiently to the end, 
 never murmuring or complaining. With the Hail Mary on his 
 lips he expired October 10, 1885. 
 
 The funeral obsequies drew crowds which filled the vast ca- 
 thedral, and no more impressive sight was ever witnessed in New 
 York City. 
 
 In person Cardinal McCloskey was nearly six feet high, 
 straight and thin ; his features were regular, his brow lofty, his 
 eye keen; his countenance calm and serious, inclining to stern- 
 ness, but relieved by a pleasant expression which it almost 
 always wore. The sensitiveness of his eyes gave portraits taken 
 by the strong light of the camera a frown-like contraction be- 
 tween the eyes that was not habitual to him. He avoided all 
 notoriety and j^arade, and sought to accomplish his high duties 
 simply and thoroughly.
 
 148 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 MOST REV. MICHAEL A. CORKIGAN, 
 
 Second Bishop of NexoarTc and Third Archbishop of New Yorh. 
 
 Michael Augustine Corrigan was born in Newark, New 
 Jerse)^ of Irish parents, August 13, 1839. While prospering in 
 life, the family retained such piety and love for religion that 
 three of the sons became priests, and a daughter a nun at Meaux, 
 in France. Michael was sent in 1853 to St. Mary's College, AVil- 
 mington, but two years later entered Mount St. Mary's at Em- 
 mittsburg, where his ability and studious character won a higt 
 rank. When the American College at Rome, which had beer 
 founded by Pope Pius IX., was opened for students, Michael A. 
 Corrigan was the first seminarian chosen and the first to entei*. 
 He was ordained in the Lateran Basilica, September 19, 1863, by 
 Cardinal Patrizi, but prolonged his residence in Rome in order to 
 complete his studies and win his doctor's cap. On his return 
 to Newark in August, 1864, Bishop Bayley, who had the high- 
 est esteem for his learning and piety, appointed him professor 
 of dogmatic theology and Sacred Scripture in the seminary at 
 Setoii Hall. He soon became director of that institution and 
 vice-president of Seton Hall College, and its president after the 
 elevation of Dr. McQut«.id to the see of Rochester. In his de- 
 votion to the cause of education Dr. Corrigan bent all his ener- 
 gies to render Seton Hall a college of the highest rank. 
 
 During the absence of Bishop Bayley at the Vatican Council 
 in 1870 Dr. Corrigan was vicar-general and administrator of the 
 diocese, discharging the onerous additional duties with singu- 
 lar prudence. When Bishop Bayley was promoted to the see of 
 Baltimore Dr. Corrigan was elected Bishop of Newark on the 
 14th of February, 1873, and on the feast of Patronage of Saint 
 Joseph (May 4) was consecrated in his own cathedral by His 
 Grace Archbishop McCloskey, of New York, seventeen bishops 
 being present, and was at once enthroned. He was the youngest 
 member of the American hierarchy, but showed the maturity and 
 experience of years. Retaining the presidency of the college to 
 
 I
 
 DIOCESE OF NEW YORK. 
 
 whicli he was so greatly attached, he devoted his mind to the 
 increase of religion. His diocese was already a flourishing one, 
 with 121 churches and mission stations, 116 priests, 57 parochial 
 schools. He intr^uced the Jesuits, Dominican Fathers, and Fran- 
 ciscan Kecollects, established a Catholic Protectory for Boys at 
 Denville, under the care of the Franciscan Brothers, a House of 
 the Good Shepherd at Newark, and an hospital in charge of the 
 Little Sisters of the Poor of St. Francis. Besides these ordei*s 
 engaged in active works of mercy, he wished to endow the dio- 
 cese with a contemplative order, convinced that it would draw 
 down blessings on all. The Dominican Nuns of the Perpetual 
 Adoration from Lyons, France, came to fulfil his wish. 
 
 Synods held in 1878 and 1879 renewed and extended the stat- 
 utes previously" promulgated by Bishop Bay ley for the Chui'ch 
 under his care. Meanwhile the Catholic schools received an im- 
 pulse, so that towards the close of 1880 there were in iSew 
 Jersey one hundred and fifty-three, with more than twenty-six 
 thousand pupils. The churches had increased to one hundred 
 and fifty, with forty stations, and the priests to one hundred and 
 ninety-two. 
 
 The advanced age of Cardinal McCloskey made the appoint- 
 ment of a coadjutor a necessity, and, to the regret of the Catholics 
 of New Jersey, Bishop Corrigan was, on the 1st of October, 
 1880, promoted to the see of Petra and made coadjutor to the 
 Archbishop of New York with the right of succession. 
 
 In his new position the active part of the episcopal work soon 
 devolved upon him — the visitation of the diocese, ordinations, 
 confirmations, dedications. The Fourth Provincial Council 
 and Fourth Synod of New York, were mainly directed by him, 
 and for the use of such assemblies he had a useful manual prepared. 
 He was summoned to Kome as one of the archbishops whom 
 the Holy See wished to consult in regard to the work of the pro- 
 posed Plenary Council, and when that body met in November, 
 188.4, he represented the diocese of New York. 
 
 On the death of his Eminence Cardinal McCloskey, Arch- 
 bishop Corrigan became, on the 10th of October, 1885, third Me 
 tropolitan of the province of New York.
 
 DIOCESE OF OREGON. 
 
 ^ 
 
 MOST KEV. FRANCIS NORBERT BLANCHET, 
 
 M,rst Bi8ho]) and First Archbishop of Oregon. 
 
 Feancis Norbert Blanchet was born in Canada, in tlie 
 parish of St. Pierre, Riviere dii Sud, on the 3d of September, 
 1T95, and was educated at the Petit Seminaire, Quebec. After 
 passing through the course of the Theological Seminary he was 
 ordained priest by Archbishop Plessis, July 18, 1819. He spent 
 some years on the mission at Richibouctou, and in 1828 was ap- 
 pointed cure, or parish priest, of Soulanges. He was parish priest 
 of Les Cedres, in 1838, when Archbishop Signay, of Quebec, ask- 
 ed for priests in his diocese to undertake a mission in Oregon. 
 Canadians, led to the shores of the Pacific by the great fur 
 com2:)anies, had settled in Oregon, and after applying to Bishop 
 Provancher, of Red River, for a priest, had, at his advice, as he 
 was unable to help them, appealed to the successor of Laval. 
 Rev. Mr. BJanchet responded to the call, and, having been ap- 
 pointed vicar-general for Oregon, set out with one priest. Rev. 
 Modest Demers. They reached Fort Vancouver on the 24th of 
 November, and Rev. Mr. Blanchet began the labors which were 
 to occupy the rest of his life. He found Canadians to be at- 
 tended, Indians ready for instruction to embrace the faith — a field 
 not for one priest but for many. Other priests soon arrived, many 
 Indians were converted, a college opened, and Father De Smet 
 arrived from Europe with Jesuit Fathers for the Indian mission, 
 and Sisters of Notre Dame from Namur to establish a school. 
 By this time Oregon was a vicariate-apostolic, erected Decem- 
 ber 1, 1843, and Rev. Mr. Blanchet, who at this time received his 
 bulls, returned to Canada and was consecrated Bishop of Drasa, 
 July 25, 1845, by Right Rev. Dr. Bourget, assisted by Bishops 
 Gaulin and Turgeon. He then proceeded to Rome, where he ex 
 
 160
 
 DIOCESE OF OREGON. 151 
 
 plained the position of tlie Territory ; in view of the rapid settle- 
 ment of Oregon, which seemed certain, Pope Pius IX. resolved to 
 erect an archiepiscopal see with suffragans. Oregon City was 
 made the see of the archbishop, and Wallawalla and Vancouver's 
 Island, with six other places, established as bishoprics or districts. 
 Thus Dr. Blanchet became in July, 1846, Archbishop of Oregon. 
 He returned to his diocese in August, 1847, bringing eight secu- 
 lar aM regular priests and seven Sisters of Notre Dame, besides 
 several ecclesiastics. After the consecration of Bishops Blanchet 
 and Demers the First Provincial Council of Oregon was held in 
 February, 1848. The diocese of Oregon had then ten secular 
 priests, two Jesuits, and a community of Sisters. The discovery 
 of gold in California diverted emigrants from Oregon, and even 
 drew away much of the population of that Territory. Indian 
 wars also tended to check emigration, a Protestant missionary 
 having been killed, and another saved only by the heroic inter- 
 ference of a Catholic priest, whose only reward has been the most 
 unblushing calumny from sectarian writers. Under these cir- 
 cumstances Oregon languished, religious communities left the 
 diocese, and in 1855 Archbishop Blanchet visited South America, 
 and subsequently Canada, to solicit aid. He attended the First 
 and Second Plenary Councils of Baltimore, but most of his life 
 was spent in his diocese as a zealous missionary, building up 
 slowly the Church confided to him. In 1865, as Oregon City had 
 made no progress, he removed to Portland. Infirmities began to 
 weaken him in 1878, and the Right Rev. Charles J. Seghers, of 
 Vancouver's Island, was made coadjutor. The diocese of Oregon 
 had by this time grown. It had twenty-three priests, twenty-two 
 churches, a college, nine academies, a hospital, an orphanage, and 
 schools for a population of 20,000. The venerable archbishop 
 soon after resigned the see and announced his retirement in a 
 touching pastoral on the 27th of February, 1881. The patriarch 
 of the Northwest remained at the scene of his lifelong labors, 
 preparing for his last end. His strength gradually failed him, 
 and he passed away painlessly on the 18th of June, 1883, closing 
 a holy life with a most edifying death. As he had desired, he 
 was interred in the cemetery of St. Paul amid the oldest Cana- 
 dian settlement in Oregon.
 
 152 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 MOST REV. CHARLES JOHN SEGHERS, 
 
 Second Bishop of Vancouver''s Island, Second Archbishop of 
 
 Oregon. 
 
 Charles John Seghers was born at Ghent, Dec. 26, 1839. 
 Like many devoted men of that truly Catholic country, he re- 
 solved to devote himself to the American mission. The poorest 
 and most laborious diocese on the northern continent was his 
 choice. Bishop Demers, of Vancouver's Island, placed him in 
 his cathedral as one of the assistant priests, and till the death of 
 that zealous pioneer prelate, Rev. Mr. Seghers labored with the 
 utmost devotedness among the white and Indian population. 
 He was finally made vicar-general, and became, on the death of 
 Bishop Demers, administrator of the diocese. To fill the va- 
 cancy the choice of the Holy See was soon fixed on the hum- 
 ble and laborious priest. He was elected Bishop of Vancou- 
 ver's Island, and was consecrated June 29, 1873. He assumed 
 charge of the diocese, extending his missionary labors to the 
 bleak Territory of Alaska. 
 
 When the veteran of the Pacific, the Most Rev. Dr. Blanchet, 
 found that his advanced age and infirmities announced the close 
 of his long labors, he selected Bishop Seghers as his coadjutor, 
 and in 1878 that prelate was transferred to the archbishopric of 
 Emesa and made coadjutor. He reached Portland on the 1st of 
 July, 1879, and was received by the venerable founder of the 
 diocese. He aided him so acceptably that in February, 1881, 
 the aged archbishop resigned the see, and the whole burden 
 devolved on Mgr. Seghers. He was soon called to ofiiciate on 
 the funeral of his predecessor, whose zeal and virtues he imi- 
 tates. He went to Rome in 1873 and remained in Europe for 
 the interests of his diocese. When Bishop Brondel was trans- 
 ferred to Montana, and none of the clergymen selected for the 
 vacant see seemed willing to accept that laborious and straitened 
 position, Archbishop Seghers applied to the Holy Father to be 
 restored to the diocese of Vancouver's Island, as another could 
 be more readily found for the see of Oresron.
 
 DIOCESE OF OREGON". 153 
 
 In 1883 lie resigned the see of Oregon City to return to Van- 
 couver's Island. Zealous for the conversion of the Alaska Indians, 
 he set out for that Territory in 1886, and, having left some Jesuit 
 fathers at Stewart's Kiver, was asleep in his tent near Nulata, on the 
 morning of November 28, when he was roused by his guide and 
 attendant, who shot him dead. 
 
 MOST REV. WILLIAM H. GROSS, 
 
 Fifth Bishop of Savannah and Tliird Arclihishop of Oregon, 
 
 William H. Geoss was born in the city of Baltimore on the 
 12th of June, 1837, his parents being also natives of that city. 
 On his father's side he was descended from an Alsatian family 
 who came to this country while Maryland was still a British col- 
 ony; on his mother's side his family was Irish. Their son was 
 for many years a student in St. Charles' College, the preparatory 
 seminary of the diocese of Baltimore. Feeling a vocation for the 
 religious state, he entered the novitiate of the Redemptorist order 
 at Annapolis on the Feast of the Annunciation, 1857. After his 
 novitiate and theological course he was ordained priest by Arch- 
 bishop Kenrick, March 21, 1863, in the Redemptorist church, 
 Annapolis. The young priest was immediately employed by his 
 superiors in attending the numerous wounded soldiers in the 
 military hospitals around Annapolis, and he also preached to the 
 soldiers in the camp of paroled prisoners near that city. He was 
 also directed to do all in his power to infuse some clear religious 
 ideas into the minds of the neglected negroes. From the year 
 1864 he was assigned by his superiors to a band of the Redemp- 
 torist Fathers engaged in giving missions in all parts of the coun- 
 try, reviving faith in the tepid by clear and forcible sermons, and 
 by assiduous and careful guidance in the confessional. In these 
 missions Father Gross was recognized as a talented and able reli- 
 gious. He was attached to St. Alphonsus' Church, in New York 
 City, for five years, and then became superior at the church of his 
 order in Boston. In 1873 he was elected to the see of Savannah,
 
 154 
 
 THE CATHOLIC HIERARCHY IX THE UNITED STATES. 
 
 and, having received consecration on the 27th of April, was in 
 stalled by his predecessor. 
 
 Bishop Gross has done much to spread the Gospel among the 
 colored population, the Benedictines and Franciscan Sisters hav. 
 ing come to labor in a field ^yhich has not yet gladdened the 
 patient missionaries with remarkable results. Deeming schools 
 almost the only successful means of saving the poor colored peo- 
 ple, he bent every effort to establish them wherever possible. 
 
 When Archbishop Seghers resigned the see of Oregon in 1884 
 Bishop Gross was promoted to the vacant metropolitan throne. 
 
 Under the administration of Archbishop Gross this diocese, in 
 1891, presents the following summary: 57 priests, 53 churches 
 and 12 chapels, and 15 ecclesiastical students; 2 colleges and 8 
 academies, 24 parochial schools with 2,040 pupils, and a Catholic 
 population of 30,400.
 
 DIOCESE OF PHILADELPHIA. 
 
 KIGHT REV. MICHAEL EGAN, 
 
 First Bishop of Phil<xdelpliia. 
 
 Michael Egan was born in Ireland, and at an early age 
 entered the Franciscan Order. He came to the United States 
 in 1802, and was received into the diocese of Baltimore by Bish- 
 op Carroll, who stationed him at Lancaster, Pennsylvania, as as- 
 sistant to the Very Rev. Mr. de Barth. He soon became pastor 
 of St. Mary's Church in Philadelphia. Dr. Carroll had recog- 
 nized in him a learned, modest, and humble priest, who main- 
 tained, though alone and far from a convent of his order, the 
 true spirit of St. Francis. One great desire that animated 
 him was to establish the Order of Friai-s Minor in the United 
 States, and on the 29th of September, 1804, he obtained an 
 apostolic rescript authorizing him to erect here a Francis- 
 can province. On the division of the diocese of Baltimore 
 and the creation of the see of Philadelphia Father Egan was 
 recommended for its first bishop, and was appointed April 8, 
 1809. The bulls did not arrive till late in the following year, 
 and it was not till October 28, 1810, that he was consecrated in 
 the cathedral of Baltimore. Archbishop Carroll had as a pre- 
 liminary step required that a suitable income should be secured 
 to the bishop, but Dr. Egan, soon after arriving and selecting St. 
 Mary's Church as his cathedra], found himself at the mercy of 
 trustees, who made his life a martyrdom. His diocese contained 
 fourteen priests, eleven being Jesuits and Augustinians. He 
 labored to increase the churches and clergy, but his infirm 
 health and the constant opposition of factious men paralyzed his 
 efforts and hastened his end. He died on the 2 2d of July, 1814, 
 
 156
 
 156 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 RIGHT KEY. HENEY CONWELL, 
 
 Second Bishop of Philadelphia. 
 
 Henry Conwell was born in the diocese of Armagli, Ireland, 
 about the year 1748, and, full of the spirit of faith, studied for 
 the priesthood amid all the dangers of the penal laws. He was 
 ordained in 1776, and as curate and parish priest labored in his 
 native diocese with all zeal. His merit raised him to the posi- 
 tion of vicar-general, and on the vacancy of the see his name 
 was one of those sent on to Rome. When experienced priests de- 
 clined the appointment to the see of Philadelphia Dr. CouAvell 
 was nominated, and, accepting the bulls, received consecration 
 in London in 1820. He came immediately to Philadelphia, and, 
 notwithstanding his advanced age, began a visitation of his dio- 
 cese. At St. Mary's Church, Philadelphia, he found a priest who 
 had been received during the vacancy of the see. This clergy- 
 man's credentials were not satisfactory to Bishop Conwell, but 
 his attempt to remove him was resisted by the trustees of the 
 church, who opposed the bishop even after the unfortunate priest 
 had apostatized. Philadelphia became rent with a schism that 
 was fatal to religion and caused many to lose the faith. After 
 years of strife Dr. Conwell relinquished the control of the dio- 
 cese to the Very Rev. William Matthews, who had been ap- 
 pointed administrator, and proceeded to Rome, to which city he 
 had been summoned in 1827. He was urged, for his own peace 
 and that of the diocese, to resign the see, but declined and re- 
 turned to Philadelphia. When the First Provincial Council of 
 Baltimore met in 1829 Bishop Conwell attended, but took no 
 active part. By the judgment of that body a coadjutor was re- 
 commended, and the Holy See appointed Right Rev. Francis 
 Patrick Kenrick, who assumed the administration. Bishop Con- 
 well gradually lost his sight, and was thus prevented from per- 
 forming any episcopal duty. His life was prolonged, however, 
 for many years, and he died at St. Joseph's Church, April 22, 
 1842, at the age of ninety -four. 
 
 ..:i
 
 DIOCESE OF PHILADELPHIA. 157 
 
 EIGHT REV. JOHN NEPOMUCENE NEUMANN, 
 
 Fourth Bishop of Philadelphia. 
 
 John Nepomucene Neumann was born in Pracliatitz, Bohemia, 
 Marcli 28, 1811, his father, Philip, a native of Obernburg, in 
 Bavaria, having married and settled there. Trained by a pious 
 mother in devotion to Mary, John lost none of his fervor in his 
 studies there and at Budweis. A solid rather than a brilliant 
 scholar, he entered the seminary at Budweis and completed his 
 course at Pra2:ue. Resolved to devote himself to the American 
 mission, he left his home in February, 1836, to oifer his services 
 to the Bishop of Philadelphia, little dreaming that he was him- 
 self to die in that offic®. Circumstances, however, led him to 
 New York. Having been received by Bishop Du Bois, he was 
 ordained in New York and sent to Williamsville, in the western 
 part of the State. A parish of fifty miles here devolved on him, 
 but he discharged his duties with scrupulous fidelity. He had 
 long yearned to enter the religious state, and at last, with the 
 consent of Bishop Hughes, joined the Redemptorists in 1840. In 
 Baltimore, New York, Philadelj^hia, and Rochester his labors 
 bore fruit. He became superior at Pittsburgh, and in 1846 pro- 
 vincial of his order. On the promotion of Bishop Kenrick to 
 the see of Baltimore Father Neumann was appointed Bishop of 
 Philadelphia, peremptory orders requiring him to accept the 
 bulls. He was consecrated on Passion Sunday, 1852, by Arch- 
 bishop Kenrick. The diocese of Philadelphia had, under the able 
 rule of his predecessor, attained great prosperity. Although the 
 western part had been assigned to the new see of Pittsburgh, the 
 diocese of Philadelphia contained more than a hundred churches 
 and priests. Bishop Neumann made visitations, encouraged the 
 erection of churches, stimulated the establishment of parochial 
 schools. He held synods to give his clergy strength, renewing 
 the constitutions already in force. In the councils of Baltimore 
 in 1852 and 1855 Dr. Neumann edified his brethren in the epis- 
 copate by his learning and sound, practical experience. After 
 visiting Rome at the time of the definition of the dogma of the
 
 158 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 Immaculate Conception he asked to resign liis see and return 
 to the religious life, which was his choice. The Kev. James F. 
 Wood was appointed coadjutor, and Bishop Neumann, submitting 
 to the will of the Pope, retained his see. He set out to attend 
 some business on the 5th of January, 1860, but was struck down 
 in the street; he sat down on the nearest steps and expired. His 
 native city erected a statue of him, the inscription styling him 
 a " Servant of Mary." His virtues were of so extraordinary cha- 
 racter that he was invoked by many after his death, and in 1884 
 steps were taken to introduce the process of his canonization. 
 
 MOST REV. JAMES FREDERIC WOOD, 
 
 Fifth Bishop and first Archbishop of Philadelphia. 
 
 James Fredeeic Wood was born in Philadelphia, April 27, 
 1813, of a family which had adopted the belief of the Unitarians. 
 His parents came from England in 1809, and, after he had ac- 
 quired the iiidiments in Philadelphia, sent him, at the age of 
 twelve, to the school of St. Mary de Crypt in Gloucester, where 
 he remained five years, completing his education in Philadelphia. 
 In November, 1827, he became clerk in the United States Branch 
 Bank in Cincinnati, and rose to important positions. In 1833 he 
 entered the Franklin Bank in that city, of which, three years 
 subsequently, he became cashier. During this period his mind 
 turned to more serious things than finance. The truth of the 
 Catholic doctrines became clear to him, and he was baptized by 
 Archbishop Purcell, April 7, 1836. In September of the ensuing 
 year he resigned his position and entered the College of the 
 Propaganda at Rome as a student. After seven years of serious 
 study he was ordained, March 25, 1844, by Cardinal Fransoni, 
 Prefect of the Propaganda. On his return to Cincinnati in Oc- 
 tober he was appointed assistant at the cathedral, and for nearly 
 ten years was a laborious priest in that capacity. He was theH
 
 DIOCESE OF PHILADELPHIA. 
 
 pastor of St. Patrick's till lie was selected as coadjutor to Bishop 
 JS'eumann, of Philadelphia. On the 26th of April, 1857, he was 
 consecrated by Archbishop Purcell Bishop of Antigona. The 
 financial affairs of the Philadelphia diocese were soon reduced to 
 order by him, and the great works of the diocese placed on a 
 safe footing for their speedy completion. By the death of Bishop 
 Neumann in January, 1860, Bishop Wood succeeded to the see 
 and to the whole burden of the episcopate. He completed the 
 cathedral of St. Peter and St. Paul, which was dedicated, No- 
 vember 20, 1864, with great solemnity, a medal struck to com- 
 memorate the event being the only fine numismatic work of art 
 the Church has given in this country. To meet the wants of edu- 
 cational and charitable institutions he introduced the Sisters of 
 the Good Shepherd, Servants of the Immaculate Heart of Mary, 
 Sisters of the I'hird Order of St. Francis, the Little Sisters of 
 the Poor, and developed the work of the Sisters of the Holy 
 Child Jesus. He established a Catholic Home for Destitute 
 Orphan Girls and enlarged St. Vincent's Orphan Asylum. 
 
 In 1862 he attended the canonization of the Japanese Martyrs 
 in Rome, and in 1867 the centenary of St. Peter. He was present 
 at the opening of the Vatican Council, and took part in its sessions 
 till a severe illness compelled him to return home ; he left his 
 recorded vote in favor of a distinct declaration of the infallibility 
 of the Sovereign Pontiff when defining ex cathedra. In 1868 the 
 diocese of Philadelphia was reduced by the erection of the dio- 
 ceses of Harrisburg, Scranton, and Wilmington. On the 15th of 
 February, 1875, Dr. Wood was made Archbishop of Philadelphia, 
 and a new ecclesiastical province was formed, the Bishops of 
 Pittsburg, Harrisburg, Scranton, and AVilmington being his suf- 
 fragans; Allegheny, which received a bishop in 1876, being then 
 added. After taking part in the Second Plenary Council of 
 Baltimore he celebrated in 1882 the silver jubilee of his episco- 
 cal consecration. One of the great acts of his later life was the 
 erection of the fine seminary of St. Charles Bori'omeo at Over- 
 brook, formally opened September 16, 1871. 
 
 In the early part of the year 1883 the aged archbishop was 
 attacked with that fatal malady, Bright's disease of the kidneys, 
 and in June the case became critical. He at once appointed
 
 16^0 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 Vicar-Geneml Walsh administrator, and, making a solemn pro- 
 fession of faith in the presence of his physicians and members of 
 the clerc^y, moving all to tears, he received the last sacraments and 
 prepared to meet his end. He expired on the 20th of June, 
 shortly after eleven o'clock at night. 
 
 MOST REV. PATRICK JOHN RYAN, 
 
 Second ArcKbisliojp of Philadelphia. 
 
 The Most Rev. Patrick John Ryan was born in Thurles, 
 in the county of Tipperary, Ireland, in 1831, of a pious and 
 worthy family of farmers. He lost his father, Jeremiah, at an 
 early age, but his mother placed him at the school of the Chris- 
 tian Brothers in Thurles, where he studied diligently. Showing 
 a decided vocation for the priesthood, he was sent to a classical 
 school in Dublin, where his talents and industry soon attracted 
 attention, and he was selected to read the address of the school 
 to Daniel O'Connell, then in prison. Young Ryan entered Car- 
 low College to study for the priesthood as an ecclesiastic of 
 the diocese of St. Louis, to which he had offered himself. In hi* 
 course of philosophy, theology, and canon law he showed more 
 than ordinary abilities, and essays which he contributed to peri- 
 odicals attested his talent in presenting the knowledge he had 
 acquired in an attractive form. Having received deacon's orders, 
 he came to St. Louis in 1853, not having yet attained the age 
 requisite for the priesthood. After a short stay in the seminary 
 at Carondelet he was ordained by the archbishop in 1853 and 
 stationed at the old cathedral. He w^as made pastor of the 
 church of St. John the Evangelist, and vicar-general of the diocese 
 some years later. Accompanying the archbishop to Rome in I8'i8, 
 he preached the Lenten sermons in that city, wanning the highest 
 admiration for his learning and eloquence. When the venerable 
 archbishop sought a coadjutor the Very Rev. P. J. Ryan was 
 elected Bishop of Tricomia, February 15, 1872, and was conse-
 
 DIOCESE OF PHILADELPHIA. 
 
 161 
 
 crated on the 14th of April. After discharging for twelve 
 years much of the diocesan work at St. Louis, and earning the 
 reputation of a most eloquent and able bishop, he was, in 1884, 
 transferred to the see of Philadelphia. His reception in that city- 
 was an ovation unparalleled in the history of the Church in this 
 country. He attended the Third Plenary Council of Baltimore 
 in November, 1884, preaching with his wonted eloquence the 
 opening sermon on "The Church in her Councils." 
 
 This archdiocese, in 1891, shows the following significant sta- 
 tistics: 317 priests and 151 ecclesiastical students, 155 churches, 
 94 chapels and stations, 3 seminaries and 3 colleges, 30 academies 
 and 77 parochial schools, 27,432 pupils, and a Catholic population 
 of 400,000 souls.
 
 DIOCESE OF ST. LOUIS. 
 
 RIGHT REV. JOSEPH ROSATI, 
 
 First Bishop of St. Louis. 
 
 Joseph Rosati was born at Sora, in Italy, January 30, 1789, 
 of a respectable and pious family. After his studies lie entered 
 the novitiate of the Priests of the Mission at Rome, and made his 
 theological course at Monte Citorio under the apostolic Father 
 de Andreis, and after his ordination was frequently his com- 
 panion. When Bishop Du Bourg visited Rome in 1815 to ob- 
 tain priests for the diocese of Louisiana, Father de Andreis was 
 selected as one of the missionaries. He at once wrote to Father 
 Rosati, asking him to join them if he wished. Father Rosati at 
 once resolved to go ; he made the journey to Toulouse, and, ac- 
 companying Father de Andreis thence to Bordeaux, embarked 
 June 12, 1816. They reached Baltimore after a voyage of six 
 weeks, and proceeded to Bardstown, where they set to work to 
 learn English. Father Rosati the next year began his labors by 
 a mission at Vincennes, and then proceeded to St. Louis. When 
 the first log seminary of the Lazarists was established at the 
 Barrens, Father Rosati was made superior, manfully meeting all 
 the poverty and hardships incident to a new institution on the 
 frontier. In 1820 he became superior of the Lazarists in this 
 country, and three years afterwards opened a college, never ceas- 
 ing constant missionary work amid all his other responsibilities. 
 With the increasing community under his direction. Dr. Rosati 
 did much to give Catholicity order and life in Missouri. Bishop 
 Du Bourg, seeking a division of his diocese, proposed Father 
 Rosati as vicar-apostolic of Florida; but the Lazarist declined 
 the appointment, preferring to remain at his post in Missouri. 
 In 1823 he was ajDpointed coadjutor to Bishop Du Bourg, and it 
 
 162
 
 DIOCESE OF ST. LOUIS. 
 
 was ordained that in 1826 a see should be established at New 
 Orleans and another at St. Louis, Bishop Du Bourg to select 
 which he preferred, the other to be filled by his coadjutor. Fa- 
 ther Kosati was accordingly consecrated Bishop of Tenagra on 
 the 25th of March, 1824, but continued to reside in Missouri. On 
 the resignation of Bishop Du Bourg he administered the diocese 
 till he was made first Bishop of St. Louis in 1827, and a new 
 bishop was consecrated for New Orleans. Able at last to devote 
 himself to the diocese of St. Louis, he aided the Jesuit Fathers in 
 their good work and the Ladies of the Sacred Heart, introduced 
 the Sisters of Joseph, Visitation Nuns, and Sisters of Charity, 
 thus endowing Missouri with communities for education and 
 works of mercy. He began a cathedral, and by his energy soon 
 had a large and elegant edifice, which was dedicated with great 
 pomp in October, 1834, five bishops taking part in the ceremony. 
 Bishop Kosati held a synod of his clergy in 1839, adopting wise 
 statutes. Though not in the province of Baltimore, he took part 
 in the first four Provincial Councils held in that city. After the 
 close of the fourth council, in 1840, he visited Rome, and the 
 Sovereign Pontiff then confided to him a mission to the republic 
 of Hayti to arrange for the re-establishment of episcopal sees in 
 that island. Meanwhile he had obtained the appointment of the 
 Rev. Peter Richard Kenrick as coadjutor, and, returning to the 
 United States, consecrated him at Philadelphia. Bishop Rosati 
 then proceeded to Hayti, where his negotiations were most suc- 
 cessful, and the terms of a concordat were agreed upon, which 
 was to be signed at Rome by a Haytian envoy. After confirm- 
 ing a great number in Hayti he set out for Rome to make his re- 
 port to Pope Gregory XVL He was seized with a serious illness 
 in the Eternal City, but, recovering, set out for liis diocese by the 
 way of Paris. There his disease returned, and his physicians 
 counselled a return to Rome. He reached it only to die on the 
 25th of September, 1843. Bishop Rosati was eminent for his 
 holy life, his zeal as a priest, his successful administration as a 
 bishop, his learning, his eloquence. He built up the diocese from 
 a very slender beginning, organized the Indian missions, and ex- 
 tend<id the work of the Church beyond the Rocky Mountains,
 
 164 THE CATHOLIC IIIEKAKCHY IN THE UNITED STATES. * 
 
 MOST REV. PETER RICHARD KENRICK, 
 
 Second Bishop and fir at ArcJihishop of St. Louis. 
 
 The Most Rev. Peter Richard Kenrick, a younger brother 
 of Francis Patrick, Bishop of Philadelphia and Archbishop of 
 Baltimore, was born in Dublin, xVugust 17, 1806. At the close of 
 his studies the piety instilled into him from his youth led him to 
 embrace the ecclesiastical state. He entered the seminary and 
 was ordained priest. 
 
 Coming to the United States, to which his brother had been 
 sent from Rome, he was in 1833 received into the diocese of Phil- 
 adelphia and became assistant at the cathedral, and in 1835 pas- 
 tor. His learning and abilities led to his selection as superior of 
 the diocesan seminary, in which he filled also the chair of dog- 
 matic theology. As vicar-general he aided greatly in reorganiz- 
 ing the diocese; become thus widely known, he was chosen by 
 Bishop Brute, of Vincennes, as his theologian at the Third Pro- 
 vincial Council of Baltimore. When Rev. Father Timon de- 
 clined the appointment of coadjutor of St. Louis, Bishop Rosati 
 selected the Very Rev. Mr. Kenrick, "whose apostolic zeal," he 
 declared, "had been so conspicuous, and to whose merits all the 
 prelates of the American Church had on several occasions given 
 honorable testimony." An exj)ress command of the Sovereign 
 Pontiff precluded every way of shrinking^ from the dignity to 
 which he had been called. Submitting to an honor he had not 
 sought, he was consecrated Bishop of Drasa by Dr. Rosati, assist- 
 ed by Bishop Francis P. Kenrick and Bishop Lefevere, in St. 
 Mary's Church, Philadelphia, on St. Andrew's day, November 30, 
 1841. Bishop Rosati proceeded to Hayti, to which he had been 
 sent by the Holy See, and Bishop Kenrick rej^aired to St. Louis 
 to assume the administration of the diocese during his absence. 
 Bishop Rosati never returned to Missouri; his health failed, and 
 he died at Rome September 25, 1843, when the Right Rev. Dr. 
 Kenrick succeeded to the see of St. Louis. From his arrival in 
 the diocese he had given an impulse to all good works. He en- 
 couraged the building of churches, and, with far-seeing wisdom,
 
 DIOCESE OF ST. LOUIS. 
 
 erected some where not a house was to be seen, but where thriv- 
 ing towns soon gathered. He gave a series of lectures on the 
 doctrines of the Church which attracted general attention, and 
 established Tlie Catholic Cabinet, a magazine to diffuse reli- 
 gious knowledge among his flock. The diocese of St. Louis, when 
 Dr. Kenrick reached it, embraced the States of Missouri, Arkan- 
 sas, half of Illinois, and the Territories now constitutins: Kansas, 
 Nebraska, and Indian Territory, with all east of the Rocky Moun- 
 tains. The city of St. Louis had six churches and chapels, a theo- 
 logical seminary, a university, convent of the Sacred Heart, two 
 asylums, four free schools, and 16,000 Catholics out of a popula- 
 tion of 30,000. The diocese contained 65 churches and 74 priests, 
 and had several Indian missions. The erection of the sees of 
 Little Rock in 1843, Chicago in 1844, of the vicariates-ai^ostolic 
 of Indian Territory and of Nebraska in 1851, of St. Joseph in 
 1868, and of Kansas City in 1880, have in his time reduced his 
 diocese greatly, so that in 1885 it comprises only the eastern por- 
 tion of the State of Missouri. 
 
 Bishop Kenrick introduced the Brothers of the Christian 
 Schools, the Sisters of St. Joseph, and other orders to aid in 
 education or works of mercy. In 1847 Pope Pius IX. made St, 
 Louis an archiepiscopal see, to which the bishops of Dubuque, 
 Nashville, Chicaoro, and Milwaukee were assigned as suffras^ans. 
 Archbishop Kenrick held a synod of his diocese in 1850, and in 
 September, 1855, convened the First Provincial Council of St. 
 Louis, which was attended by the bishops of the sees already 
 named, and of those of Santa Fe and St. Paul, who had also been 
 made suffragans, and by the vicar-apostolic of Indian Territory. 
 A second council was held in September, 1858. Both by their 
 wise provisions bear testimony to the zeal and prudence of Arch- 
 bishop Kenrick. During the civil war the I'^tate became a battle- 
 field ; the citizens were divided in their sympathies, and bitter 
 feelings prevailed. The archbishop, with his clergy and reli- 
 gious, was unremitting in attending all, especially the sick and 
 wounded, without distinction ; but Catholics suffered from the 
 petty fanaticism of bigots in temporary power. At the close of 
 the war a new constitution, carried by excluding thousands of 
 citizens from the polls, forbade any bishop, priest, or religious to 
 preach, officiate, or teach, unless a test oath of a stringent charac*
 
 THE CATHOLIC HIEKARCHr IX THE UNITED STATES. 
 
 ter as to men's very thoughts was first taken. Archbishop Ken- 
 rick, in a circular, directed his clergy not to take it, and several 
 priests and Sisters were indicted under the shameful provision 
 before the Supreme Court declared its nullity. 
 
 Archbishop Kenrick took an active part in the three Plenary 
 Councils held at Baltimore, and at the Vatican Council was one 
 of those who opposed the definition of the infallibility of the 
 Pope as unnecessary and dangerous to the peace of the Church. 
 His arguments show the full liberty of discussion given in the 
 CEcumenical Council, and his prompt acceptance of the dogma 
 when defined o-ave his character new lustre. To aid him in the 
 administration of his diocese he obtained, in 1857, a coadjutor in 
 the person of the Right Rev. James Duggan, who became Bishop 
 of Chicago two years after, and at a later period in the person 
 of Patrick John Ryan, who was consecrated Bishop of Tricomia, 
 April 14, 1872. Dr. Ryan was the eloquent and trusted assistant 
 of the venerable archbishop till he was transferred to the see of 
 Philadelphia in 1884. 
 
 In 1876 the Catholics of St. Louis celebrated the centenary 
 of the erection of the first church in their city. 
 
 The progress of the diocese under the care of Archbishop 
 Kenrick may be seen in its condition in 1891, when it contained 
 283 priests, 40 ecclesiastical students, 233 churches and chapels. 
 The religious orders are well represented : Lazarist Fathers di- 
 rect the theological seminary and a college ; the Jesuits have the 
 university ; the Christian Brothers a college ; Redemptorists and 
 Franciscan Fathers labor chiefly among the Germans. There are 
 academies conducted by the Ladies of the Sacred Heart, Visita- 
 tion Nuns, Sisters of Loretto, Ursulines, and Sisters of St. Joseph ; 
 Carmelite Nuns follow their contemplative life; Sisters of the 
 Good Shepherd reclaim the fallen ; Sisters of Charity and of 
 Mercy minister to all human miseries and care for the orphan ; 
 the Servants of the Divine Heart attend the sick at their homes. 
 There are orphan asylums ; a Protectorate for Boys ; 94 parochial 
 schools, with 20,000 pupils, conducted by Christian and Francis- 
 can Brothers, Ladies of the Sacred Heart, Sisters of Notre Dame, 
 St. Joseph, the Precious Blood, Christian Charity, St. Francis, 
 Oblates of Mercy, Sisters of Loretto ; and the total population of 
 the diocese is estimated at 280,000.
 
 DIOCESE OF SAN FRANCISCO. 
 
 RIGHT REV. FRANCIS GARCIA DIEGO, O.S.F., 
 
 Bishop of the Two Californias. 
 
 Wheist California was reached by the Jesuit missionaries who 
 founded their reductions of converted Indians in the lower penin- 
 sula, and little Spanish settlements grew up near the crosses they 
 planted, jurisdiction over the peninsula was claimed by different 
 sees ; but the distance and difficulty of travel prevented any 
 bishop from visiting it. Ultimately the superior of the mission 
 was made a prefect-apostolic by the Holy See, with power to con- 
 fer the Sacrament of Confirmation. A similar power was con- 
 ferred upon the venerable Franciscan Father Juniper Serra when 
 he founded the missions in the Upper Province. At the solici- 
 tation of the Mexican government the Two Californias were 
 erected into a diocese by Pope Gregory XVI in 1840. Father 
 Francis Garcia Diego y Moreno, the first bishop, was born at 
 Lagos, in the State of Jalisco, and pursued his course of Latin, 
 rhetoric, and philosophy at Guadalajara, and entered the order of 
 St. Francis in the Apostolical College at Zacatecas. Here he 
 was ordained about the year 1824, and became master of no- 
 vices and vicar. As a missionary he was distinguished for his 
 strict observance of his nile, his eloquence and zeal. In 1832 he 
 was appointed prefect of the California mission, and made Santa 
 Clara his abode. The grand missions, that once numbered more 
 than thirty thousand Catholics, were sinking under the Mexican 
 misgovernment which had robbed them and turned the Indians 
 adrift. The j^refect did all in his power to save these Catholic 
 Indians and animate them to persevere. Even the Pious Fund 
 of California for the support of the missions was seized and its 
 income withheld, so that Fathers died of actual starvation. Fa- 
 ther Garcia went to Mexico to endeavor to obtain redress for all 
 
 169
 
 170 THE CATHOLIC HIERARCHY [N THE UNITED STATES. 
 
 these evils, but was detained at Zacatecas by duties confeiTed on 
 him in his order. Meanwhile he was appointed bishop, and ac 
 cepted only on a solemn promise from the Mexican government 
 that the income of the Pious Fund should be restored, and 
 because the salary promised him would support several mis- 
 sionaries. He was consecrated bishop October 4, 1840, but the 
 preliminaries to his taking ^^ossession of his diocese were pro- 
 longed so that he did not reach San Diego, which was named in 
 the bull as his residence, till December, 1841. He found the 
 desolation complete, most of the missions in ruins and abandoned, 
 the fertile mission lands and vineyards, with the herds of cattle, 
 seized, the Indians reduced to about four thousand and utterly 
 destitute. Obtaining all the aid he could, the good bishop 
 traversed the province, endeavoring to save his flock. He began 
 a seminary at Santa Ynez, having obtained at last a grant of 
 thirty-five thousand acres. As San Diego was in ruins, he took 
 up his residence at Santa Barbara. He was not, however, per- 
 mitted by Providence long to survive ; his health failed in 1845, 
 and on the night of April 13 in the ensuing year he died piously 
 amid his faithful missionaries. His remains were interred in the 
 church at Santa Barbara. 
 
 MOST KEV. JOSEPH SADOC ALEMANY, O.S.D., 
 
 First Bisliop of Monterey and First ArcJihisTiop of San Francisco, 
 
 Joseph Sadoc Alemany was born in 1814 in Yich, a city in 
 the province of Catalonia which has sent many zealous mission- 
 aries to America. After making his primary studies young Ale- 
 many entered the Dominican Order at the age of fifteen. Upon 
 completing his theological course at a very early age he was 
 ordained at Yiterbo in 1887 by Bishop, afterwards Cardinal, 
 Pianetto. The young priest was then made sub-master of novi- 
 ces at Yiterbo, and, having been summoned to Rome, was an 
 assistant to the rector of the church of Santa Maria sopra Mi- 
 nerva till the yeai' 1841, when he solicited the American mis-
 
 DIOCESE OP SAN FRiiNCISCO. 171 
 
 sion. Soon after reaching St. Joseph's Convent in Ohio Father 
 Alemany was sent to Tennessee at the request of Bishop Miles, 
 and began his missionary career in Nashville, but was soon as- 
 sistant at Memphis, aiding to erect the first Catholic churcli in 
 that city. He remained in this severe mission, attending the few 
 Catholics scattered over a large district, till 1847, when he was 
 ( elected provincial and returned to Ohio. Having gone to Rome 
 in 1850 to attend a General Chapter of the order, he was ap- 
 pointed Bishop of Monterey, the Rev. Mr. Montgomery having 
 declined the nomination. He was consecrated by Cardinal Fran- 
 zoni in the church of San Carlo, June 13, 1850, and set out for 
 his diocese, taking with him Father Vilarrasa to found a con- 
 vent of Friar Preachers, and Mother Mary Goemare to establish 
 one of Dominican Nuns. A new population of American and 
 other English-speaking people had by this time flocked into Ca- 
 lifornia, including many Catholics, so that Bishop Alemany had 
 to provide priests for Sj^anish, English, and Indian tongues. 
 The new population was in the more northerly districts, San 
 Francisco growing rapidly to be a great city. Bishop Alemany 
 had few priests, few churches, no institutions for charity or edu- 
 cation. The abundant provision which the Spanish monarchs 
 and pious Catholics in their day had made for the maintenance 
 of religion was gone. The year before his consecration a little 
 wooden shanty had been reared as the first Catholic church in 
 San Francisco. The year of his arrival the two priests there 
 had to cope with the cholera, and the priest at Sacramento, Fa- 
 ther Anderson, a native of Elizabeth, N. J., and a convert, died 
 while attending the sick. In 1852 the bishop attended the First 
 Plenary Council, and exerted himself to j^rocure priests and re- 
 ligious, and succeeded to some extent, obtaining several Sisters of 
 Charity from Emmittsburg, two of whom died on the way. The 
 others courageously went on, and soon opened an asylum for the 
 many orphans. 
 
 /I he extent of California and the diversity of population 
 called for a division of the diocese of Monterey. In July, 1853, 
 San Francisco was erected into an archiepisoopal see, to which 
 Dr. Alemany was transferred, and Bishop Amat succeeded him 
 at Monterey. The archbishop then devoted him wholly to the
 
 172 THE CATHOLIC HIERAKCHY IN THE UNITED STATES. 
 
 wants of the increasing flock. Presentation Nuns and Sisters 
 of Mercy came; a diocesan seminary was begun under Kev. Dr. 
 Eugene O'Connell ; the cathedral was completed and dedicated. 
 As cities and towns grew up a new division of the diocese be- 
 came necessary, and in 1860 the Holy See set off the northwest- 
 ern portion of the diocese as the vicariate-apostolic of Marys- 
 ville, and the northeastern as that of Colorado. By this time 
 the Jesuit Fathers who had entered the diocese had founded 
 their college at Santa Clara; academies and parochial schools 
 were increasing in number and efficiency. Reduced as the dio- 
 cese has been, the 15 priests and 24 churches of California in 
 1850 have developed, in the diocese of San Francisco alone, in 
 1884 to 128 churches and 175 priests, with a seminary, 6 col- 
 leges, 18 academies, and 200,000 Catholics ; with Jesuits, Domi- 
 nicans, Marists, Brothers of the Christian Schools, Presentation, 
 Ursuline, and Dominican Nuns, Sisters of Charity, of Mercy, of 
 Notre Dame, of the Holy Names. 
 
 Archbishop Alemany was one of the Fathers of the Third 
 Plenary Council of Baltimore, and delivered a Latin sermon to 
 the clergy on the virtues that should adorn the priesthood. 
 Soon after its close he resigned his see and returned to Spain, 
 dying at Valencia in 1888. 
 
 n 
 
 MOST REV. PATRICK W. RIORDAN, 
 
 Second Archbishop of San Francisco. 
 
 Patrick William Riordan was born August 27, 1841, and 
 was taken by his parents to Chicago in his seventh year. He 
 made his studies at the university of St. Mary's of the Lake, 
 and, feeling himself called to the ecclesiastical state, asked to 
 V)e received as a seminarian. His talents led to his bein^ sent 
 to the American College at Rome, but, having suff'ered greatly 
 from malaria, he left Rome and completed his course in Paris
 
 DIOCESE OF SAN FRANCISCO. 178 
 
 and Lou vain. He was ordained in Belgium in 1865 by Cardi- 
 nal Sterckx, and after his return to the United States was ap- 
 pointed in 1866 professor of ecclesiastical history and canon law 
 in the theological seminary of St. Mary's of the Lake at Chi- 
 cago; the next year he filled the chair of dogmatic theology. 
 From 1868 to 1871 he was in the active discharge of mission- 
 ary duties at Joliet, after which he was appointed rector of St. 
 James' Church in the city of Chicago. Here he gave all his 
 energy to the spiritual good of his people, upholding and ex- 
 tending the parochial schools under the Sisters of Mercy. His 
 abilities and zeal marked him as one destined to render great 
 services to the Church. 
 
 While pastor of St. James' Church in 1883 he received the 
 notification of his appointment as titular Bishop of Cabasa, 
 and coadjutor, with the right of succession, to the Most Rev. 
 Archbishop Alemany, of San Francisco. He was consecrated 
 in St. James' on Sunday, September 16, 1883, by Archbishop 
 Feehan. Bishop Riordan reached San Francisco on the 6th of 
 November, and was received by a delegation, who conveyed him 
 to the residence of the archbishop. 
 
 Archbishop Riordan at once, by visitations and otherwise, 
 relieved Archbishop Alemany of many of the heavier burdens 
 of the episcopate, and took part with Archbishop Alemany in 
 the great Plenary Council of 1884. By the resignation of that 
 venerable prelate he became the second archbishop of San Fran, 
 cisco. 
 
 At the present time (1891) this archdiocese contains 180 
 priests and 25 seminarians, 65 churches, 91 chapels and stations, 
 8 colleges, and 19 academies; 60 parochial schools, with 15,000 
 pupils; 5 orphanages, 3 hospitals and 2 asylums, in a Catholic 
 population of about 220,000.
 
 DIOCESE OF SANTA FE. 
 
 MOST KEV. JOHN B. LAMY, 
 
 First Bishop and First Archhishop of Santa Fe. 
 
 John Baptist Lamy was born in 1814 in Aiivergne, France, 
 and came, after his ordination, to the United States to give his 
 services to the cause of religion. In 1839 he was stationed at 
 Sapp's Settlement, Ohio, afterwards called Danville, where he 
 erected a fine church dedicated to St. Luke ; the next year he 
 was attending also Mount Vernon and a German settlement at 
 Newark, obtaining sites for churches, and in the former had 
 already begun a large and handsome edifice, which he completed 
 only to see it destroyed by fire ; but he set to work to rebuild it, 
 extending his missions to Millersburgh, in Licking County. In 
 this field he labored till about 1848, when he was appointed 
 pastor of St. Mary's Church, Covington, Ky., then in the diocese 
 of Cincinnati. When the province of New Mexico was acquired 
 by the United States religion had greatly declined among its in- 
 habitants. No bishop had visited New Mexico for eighty years ; 
 the Franciscans who had ministered for centuries to the Spaniards 
 and Indians had been removed ; schools had ceased. The Holy 
 See, to remedy the evils, formed the territory into a vicariate- 
 apostolic, and the Rev. John Baptist Lamy was consecrated 
 Bishop of Agathonica, November 24, 1850. The territory con- 
 tained sixty thousand whites and eight thousand Indians, with 
 twenty-five churches and forty cha]3els. Bishop Lamy endeavored 
 to obtain exemplary priests to revive the faith of the neglected 
 flock. Sisters of Loretto opened an academy with the commence- 
 ment of the year 1853. On the 29th of July in that year the 
 see of Santa Fe was erected, and Dr. Lamy was elected the first 
 bishop. He visited Europe to obtain aid, and returned with four 
 priests, a deacon, and two subdeacons. H-e soon after obtained 
 
 174
 
 DIOCESE OF SANTA Ft. 177 
 
 Brothers of the Christian Doctrine, who in time founded a col- 
 lege; Sisters of Charity for hospitals and asylums ; and in 1867 
 Jesuit Fathers, who oj^ened a college at Las Vegas and estab- 
 lished a Catholic journal. In 1875 the see was made archiepis- 
 copal, with Dr. Lamy as archbishop. In 1885 the diocese con- 
 tained 34 parish churches, 203 chapels regularly attended, 56 
 priests, with 111,000 Catholics of Spanish origin, 3,000 English- 
 speaking Catholics, and 12,000 Pueblo Indians. One of Arch- 
 bishop Lamy's great labors has been to defeat the government 
 in its proselytizing schemes which aimed at converting the Catho- 
 lic Pueblo Indians to Pi'otestantism. He resigned the See July 
 18, 1885, and was succeeded by the Most Rev. John B. Salpointe, 
 on the same date. Archbishop Lamy died February 13, 1888, 
 after a life of useful devotion to the iuterests of the Church in his 
 arci\(liocese.
 
 178 THE CATHOLIC HIEEAECHY I2f THE UXITED STATES. 
 
 MOST KEV. JOHN B. SALPOINTE, 
 
 Second Archhishop of Santa Fe. 
 
 John B. Salpoixtb was born in France on the 2 2d of Febru- 
 ary, 1825, and made Ins classical studies in the preparatory semi- 
 nary of Agen in the Department of Creuse, and of Clermont in 
 that of Puy de Dome. After passing through a thorough theo- 
 logical course at the seminary of Clermont Ferrand, he was or- 
 dained priest December 21, 1851. He spent three years in the 
 parochial exercise of the sacred ministry, and five more as teacher 
 in the preparatory seminary of Clermont. He left his native 
 land to devote himself to the missions of New Mexico, on the 4th 
 of August, 1859, and was sent to Arizona as vicar -general by 
 llight Rev. Bishop Lamy in 1866. Arizona was made a vicariate- 
 apostolic in 1869, and Very Rev. Dr. Salpointe, having been ap 
 pointed Bishop of Doryla, on the 25th of September, 1868, was 
 consecrated at Clermont, France, June 20, 1869. The vicariate 
 comprised Arizona, the southern part of New Mexico, known as 
 the Mesilla valley, and the county of El Paso in Texas. There 
 were churches at Tucson and St. Xavier del Bac, and Las Cruces, 
 which had priests, as had the chapel of San Agustin. Churches 
 were needed for the new population, and these soon rose at Col- 
 orado City and other points. Bishop Salpointe labored to save 
 his Spanish and Indian flock from perversion, the United States 
 government having assigned the Catholic Indians to Protestant 
 sects in order to debauch their faith. The vicar-apostolic intro- 
 duced Sisters of St. Joseph, who established schools and hospitals; 
 Sisters of Mercy and of Loretto to open academies. At the com- 
 mencement of 1884 he had sixteen priests, eighteen churches built 
 and five more going up, fifteen chapels, six parochial schools, a 
 white Catholic population of thirty thousand, and one thousand 
 Catholic Indians. On the 8th of June, 1884, Pope Leo XIIL 
 transferred Bishop Salpointe to Santa Fe, and made him coadju- 
 tor to Archbishop Lamy, whom he succeeded, July 18, 1885.
 
 DIOCESE OF ALBANY. 
 
 RIGHT REV. JOHN JOSEPH CONROY, 
 
 Second Bishop of Albany. 
 
 John Joseph Conroy was born in Clonaslee, Queen's County, 
 Ireland, about the year 1 829, and came to this country at the age 
 of twelve. He received his earlier training in New York City, 
 where his uncle was for many years a zealous priest. His clas- 
 sical studies he pursued under the Sulpitians at Montreal ; his 
 higher course and theology at Mount St. Mary's and St. Joseph's 
 Seminary, Fordham. His ability was such that he was made a 
 professor before his graduation. He was ordained priest June 
 4, 1842, and was made vice-president of St. John's College at 
 Fordham in the following year, and subsequently president of 
 that institution. In March, 1844, he was appointed pastor of old 
 St. Joseph's Church, Albany, and held that position till he was 
 raised to the episcopate. During his rectorship he rebuilt the 
 church, introduced the Sisters of Charity, and founded St. Vin- 
 cent's Orphan Asylum. His abilities and zeal made the parish 
 prosper, and he was in time made vicar-general of the diocese 
 about the year 1857, and during the absence of the bishop he 
 acted as administrator. When the Right Rev. Dr. McCloskey 
 was promoted to the see of New York, the Very Rev. Mr. Conroy 
 administered the diocese of Albany till July 7, 1865, when he 
 was appointed bishop, receiving episcopal consecration October 
 15 in the same year. 
 
 Bishop Conroy governed the diocese for several years, 
 churches, priests, and institutions of all kinds increasing. Among 
 these may be noted the establishment of an Industrial School, 
 St. Peter's Hospital, St. Agnes' Rural Cemetery, and the intro- 
 <1 notion of the Little Sisters of the Poor. He attended the First 
 Plenary Council of Baltimore as theologian, and sat in the second 
 
 J 79
 
 180 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 as bistop of Albany. He visited Kome on the occasion of the 
 centenary of St. Peter, and took part in the sessions of the 
 Council of the Vatican. In August, 1869, he held a diocesan 
 synod in which salutary regulations were adopted. But in 1872 
 infirmities made it a matter of prudence for Bishop Conroy to 
 secure a coadjutor. After the appointment of Bishop McNeirny, 
 Dr. Conroy continued as far as possible to direct the diocese till 
 January, 1874, when he relinquished the administration to his 
 coadjutor. On the 16th of October, 1877, he resigned the see 
 and removed to New York City. The Sovereign Pontiif subse- 
 quently appointed him to the see of Curium. He has since on 
 several occasions rendered essential service to the Most Rev. 
 Archbishop of New York, and attended the Plenary Council of 
 Baltimore in 1884. 
 
 RIGHT REV. FRANCIS S. McNEIRNY, 
 
 llih'd BisTiop of Albany. 
 
 Francis S. McNeirny was born in the city of New York on 
 the 25th of April, 1828, and began his studies in the school of 
 Mr. Harrow, a Catliolic teacher. In September, 1841, he was 
 sent to Montreal, and entered the college in that city directed by 
 the priests of the community of St. Sulpice. Here he I'emained 
 till he terminated the course of philosophy. He then resolved 
 to enter the ecclesiastical state, and pursued his theological stud- 
 ies in the Grand Seminary from 1849 to 1854, acting as procura- 
 tor of the institution for one year, and for two years directing 
 the class of bellesdettres in the college. Returning to New York, 
 he received the tonsure, minor orders, and subdeaconship at the 
 hands of Archbishop Hughes in St. Patrick's Cathedral. He was 
 ordained deacon on the feast of the Assumption, 1854, and priest 
 two days later. The young clergyman was immediately stationed 
 at the cathedral and made chaplain to the archbishop. His per- 
 fect knowledge of the rites and offices of the Church caused Rev.
 
 DIOCESE OF ALBANY. 183 
 
 Mr. McNeirny to be selected on all solemn occasions as master 
 of ceremonies, and he did much to give dignity to the services of 
 the Church. In 1857 he was made chancellor of the diocese of 
 New York, and from 1859 he was, as secretary to Archbishop 
 Hughes or secretary of the diocese or the council, constantly and 
 intimately connected Avith the management of affairs. When the 
 health of Bishop Conroy, of Albany, required relief fi'om duty, 
 the Rev. ]\Ii\ McNeirny was appointed ; he was consecrated 
 Bishop of Rhesina and coadjutor of Albany April 21, 1872. On 
 the 18th of January, 1874, the administration of the diocese was 
 confided to him, and on the resignation of Bishop Conroy, Octo- 
 ber 16, 1877, he became third Bishop of Albany. Under his 
 careful and prudent administration the diocese has prospered and 
 acquired order and solidity. Although the diocese of Ogdens- 
 burg was set off in 1872, the churches and chapels have increased 
 from 170 to 210; the priests from 120 to 197; the parochial 
 schools number twelve thousand pupils, while the religious orders 
 have been increased by the accession of Brothers of the Good 
 Works, Little Sisters of the Poor, Sisters of Christian Charity, 
 Sisters of St. Dominic, and Presentation Nuns. The Jesuit Fa- 
 thers, Augustinians, and Franciscan Conventuals have houses in 
 the diocese of Albany, and in it is situated the first Provincial 
 Seminary at Troy, a large theological institution with an able 
 corps of professors. There are also houses of the Nuns of the 
 Good Shepherd. 
 
 In 1886 the number of priests in the diocese had increased to 
 212, and on the 26th of November in that year a new diocese was 
 formed by the division of that of Albany, with an episcopal see 
 at Syracuse. 
 
 The diocese of Albany seven years after its division (1893) 
 contained 184 priests, '66 ecclesiastical students, 132 churches, 1 
 seminary and 1 college, 8 academies, 40 parochial schools, and an 
 estimated Catholic population of 200^000. 
 
 Bishop McNeirny passed to his final reward, after a brief ill- 
 ness, in January, 1894. He left his diocese in a flourishing condi- 
 tion, which was largely the result of his untiring energy and 
 vigilance during the twenty years of his administration.
 
 DIOCESE OF ALTON. 
 
 EIGHT REV. HENRY DAMIAN JUNCKER, 
 
 First Bisho2) of Alton. 
 
 Henry Damian Jtjncker was bom on August 22, 1809, at Fe^ 
 netrange, in the province of Lorraine, while it was still part of 
 the French territory. During his studies he felt called to devote 
 himself to the American mission, and, coming to this countiy, en- 
 tered the seminary of the diocese of Cincinnati, showing ability as 
 a student and as a teacher. He was ordained priest March 16, 
 1834, being the first one who received holy orders from the hands 
 of Bishop Purcell. He was appointed to Holy Trinity, the first 
 German church in Cincinnati, and in 1836 became pastor of St. 
 John's Church, Canton, the next year of Chillicothe, and from 1844 
 to 1857 of Emmanuel Church, Dayton. In 1854 the Holy See di- 
 vided the diocese of Chicago and established a see at Quincy. The 
 clerg}^men nominated to the new bishopric declined the mitre, and 
 the diocese was temporarily administered by Bishop O'Regan. On 
 the 9th of January, 1857, the see was transferred to Alton, the new 
 diocese retaining the same limits as that of Quincy. Rev. Mr. 
 Juncker was appointed first Bishop of Alton, and, having received 
 consecration from Archbishop Purcell on the 26th of April, 1857, he 
 proceeded to organize the Alton diocese, in which he found only 
 eighteen priests; in the first year he obtained twenty-four oth- 
 ers, and eight new churches were erected. After acquainting him- 
 self with the wants of the diocese, Bishop Juncker visited Eu- 
 rope to obtain aid, and on the 19th of April, 1859, gathered his 
 flock to witness the dedication of the cathedral by Archbishop 
 Kenrick. Bishop Juncker's visitations were constant; in many 
 places he was the pioneer missionary priest, gathering Catholics 
 and organizing congregations, administering the sacraments, and 
 
 184
 
 DIOCESE OF ALTON. 185 
 
 preparing the way for the pastor, whom it was his next care to 
 send them. By the year 1868 he had brought the diocese to a 
 flourishing condition, with colleges, academies, hospitals, and asy- 
 lums ; fifty-six parochial schools, one hundred priests, and 123 
 churches ; the Franciscan Fathers, Ursuline Nuns, Sisters of 
 St. Jose2:)h, School Sisters of IS^otre Dame, Sisters of Charity, as 
 well as the Sisters of the Poor of St. Francis, joining in the good 
 work. 
 
 After a long and severe illness Bishop Juncker was removed 
 from the scene of his energetic labors October 2, 1868. 
 
 RIGHT REV. PETER JOSEPH BALTES, 
 
 Second Bishop of Alton. 
 
 Peter Joseph Baltes was born in the village of Ensheim, in 
 the diocese of Spire, Bavaria, April 7, 1827, and came to this 
 country with his parents when only six years old. The family 
 settled in the State of New York, and their son made his classi- 
 cal course in New York and at the College of the Holy Cross, 
 Worcester, completing his theology in the University of St. Mary's 
 of the Lake, Chicago. Desiring to devote his life to the service 
 of God, he was accepted for the diocese of Chicago, and, after 
 a theological course at the Sulpitian Seminary in Montreal, was 
 ordained May 21, 1853. His first mission labors were at Water- 
 loo, Monroe County, from which he was transferred to Belle- 
 ville, both in the new diocese of Quincy. He remained at Belle- 
 ville, devoting himself to his missionary duties and acquiring a 
 reputation for ability and zeal, till the death of Bishop Juncker, 
 when he was made administrator of the diocese. The appoint^ 
 ment foreshadowed his election to the bishopric by Pope Pius IX., 
 September 24, 1869. He was consecrated on the 23d of Janu. 
 ary, 1870, in St. Peter's Church, Belleville, where he had so long 
 ministered, and was the first bishop consecrated in the State oi 
 Illinois, though Catholicity had flourished there foj %ifeft:ly two
 
 186 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 centuries. Bishop Baltes has been a watchful and energetic 
 bishop, laboring earnestly to guard his flock. Under his care 
 the religious orders already in the diocese developed, and 
 Brothers of the Holy Cross, Sisters of the Holy Cross, of Mercy, 
 of the Precious Blood, of Loretto, and of St, Dominic, with the 
 Poor Handmaids of Christ, came to labor in his bishopric. In 
 1884 the diocese had two colleges under the Franciscan Fathers, 
 nine academies, 100 parochial schools with 11,000 pupils, three 
 asylums, eleven hospitals, 169 priests, and 190 churches. The 
 diocese sustained a terrible loss in 1884 by the conflagration of 
 St. Joseph's Convent and Academy of Notre Dame in the 
 bishop's former parish of Belleville, where 27 lives were lost. 
 Bishop Baltes has held a synod, and by wise regulations pro- 
 vided for the maintenance of discipline in the diocese confided 
 to him. 
 
 His health began to decline, but early in 1886 he was sup- 
 posed to be recovering from a disease of the liver, when he sud- 
 denly grew worse, and died between eight and nine o'clock on 
 the morning of February 15, 1886. At his solemn obsequies 
 Archbishops Kenrick, Feehan, and Heiss, with Bishop Hogan, 
 attended. He was succeeded by Rt. Rev. James Ryan, May 1, 
 1888.
 
 DIOCESE OF BROOKLYN. 
 
 RIGHT EEY. JOHN LOUGHLIN, 
 
 Fh'st Bishop of BrooMyn. 
 
 Zows LouGHLEsr was born in the County Down, Ireland, in 
 the year 1816, and came at an early age to this country. His 
 boyhood was spent in Albany, To secure him a thorough Ca- 
 tholic education he was sent to Mount St. Mary's, Emmittsburg, 
 where as a student and teacher he attracted attention by his 
 ability. On completing his divinity course he was ordained 
 priest by Bishop Hughes, at his first ordination, October 18, 1840. 
 Rev. Mr. Loughlin was appointed assistant pastor at St. Pat- 
 rick's Cathedral, and in 1844 became rector. Five years later 
 he was chosen by Bishop Hughes vicar-general of the diocese, 
 and discharged the im^^ortant duties to the satisfaction of that 
 great prelate. When Long Island was formed into a diocese 
 with Brooklyn as the episcopal see, the Very Rev. John Lough- 
 lin was chosen the first bishop. He was consecrated by Arch- 
 bishop Cajetan Bedini, in St. Patrick's Cathedral, on the 30th of 
 October, 1853. He was installed in St. James' Church, which he 
 had taken as his pro-cathedral, on the 9th of November, and be- 
 gan the labors which, extending over more than thirty years, have 
 raised so many monuments of his zeal. 
 
 On taking possession of his diocese Bishop Loughlin had ten 
 churches in Brooklyn and Williamsburg, and eleven others in 
 the rest of Long Island, attended by twenty -three priests. There 
 were two orphan asylums and a few schools under the Brothers 
 of the Christian Schools and Sisters of Charity. In 1855 he 
 introduced the Sisters of St. Joseph and Sisters of Mercy, and 
 the Visitation Nuns founded a monastery of their order in 
 Brooklyn. Under the impulse of his zeal churches were es- 
 tablished in all parts of Long Island, and especial efforts made
 
 188 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 to give cLildren a really Catholic training. On the 20th of June, 
 1868, the corner-stone of a cathedral church under the invoca- 
 tion of the Immaculate Conception was solemnly laid by Arch- 
 bishop McCloskey. The site is on Lafayette Avenue, between 
 Clermont and Vanderbilt Avenues, and the edifice has gone 
 slowly on ever since. 
 
 In July, 1869, the corner-stone of the college of St. John the 
 Baptist on Willoughby Avenue was laid. The edifice was soon 
 completed, and the institution opened under the direction of the 
 Lazarists, or Priests of the Mission. About the same time the 
 Sisters of the Good Shepherd began an asylum for penitent wO' 
 men. The Franciscan Sisters of the Poor opened St. Francis' 
 Hospital, and the Little Sisters of the Poor an Asylum for the 
 Aged, which was unfortunately destroyed by fire in March, 1876, 
 with the loss of several lives in spite of the heroic efforts of the 
 Sisters. The diocese has also been endowed with a Home for 
 Boys. 
 
 Bishop Loughlin took part in several councils of Baltimore, 
 two of them Plenary, as well as in the Provincial Councils of 
 New York, and held a Diocesan Synod for the purpose of estab- 
 lishing in his diocese the decrees of the councils. 
 
 In 1884 the city of Brooklyn had 45 churches. Kings County 
 9, Queens County 25, and Suffolk County 12 ; the priests of the 
 diocese of Brooklyn numbered 156; there were 76 parish schools 
 with 21,500 pupils; seven orphan asylums under Sisters of St. 
 Joseph, of St. Dominic, of Mercy, and of Charity; hospitals 
 under Sisters of Charity, St. Dominic, and the Franciscan Sisters 
 of the Poor ; an Institute for Deaf Mutes, two Homes for Desti- 
 tute Children, a Nursery, an Invalids' Home, and a House of the 
 Good Shepherd. 
 
 In 1891 there were, in the diocese of Brooklyn, 183 priests, 
 158 churches and chapels, 1 seminary, with 30 ecclesiastical stu- 
 dents ; 2 colleges, 17 academies, 90 parochial schools, and a Catho- 
 lic population of 200,000. 
 
 After presiding over the diocese for thirty-eight years. Bishop 
 Loughlin died December 29, 1891, and was succeeded by Bishop 
 McDonnell, a sketch of whose life will be found in this volume.
 
 DIOCESE OF BUFFALO. 
 
 RIGHT REV. JOHN TIMON, CM., 
 
 First Bishop of Buffalo. 
 
 John Traoisr was born in Conewago, Pennsylvania, of Irish 
 parentage, on the 12th of February, 1797. When a young man 
 he went to St. Louis with his family and engaged in mercantile 
 life, but in April, 1823, he entered the Lazarist Seminary of St. 
 Mary's of the Barrens with the intention of becoming a X3riest. 
 Having been received into the order, he was ordained in 1825, 
 He had already made an essay of mission life, accompanying Rev. 
 Mr. Odin on an excursion through Arkansas and Texas. Rev. 
 Father Timon's first missions were in the vicinity of the Barrens, 
 extending to Cape Girardeau, Jackson, and New Madrid. In 
 his labors he encountered opposition, and was occasionally com- 
 pelled to enter the lists with Protestant ministers. In 1835 he 
 was appointed visitor of the Lazarists in the United States. 
 This office entailed new and difficult labors on him, requiring a 
 visit to the East and to Europe, from which he returned in 1837 
 with several missionaries. The due organization of the order at 
 this time was mainly his work. The next year he established a 
 theological seminary in Louisiana, and, at the request of Arch- 
 bishop Blanc, visited Texas to ascertain the condition of the 
 Church there. His visit was a laborious mission for the benefit 
 of the Catholics in that territory. Returning to Missouri, Father 
 Timon began a series of missions in that State and Illinois, amid 
 which he received bulls appointing him coadjutor of St. Louis, 
 but he refused the dignity. In April, 1840, he received letters 
 naming him Prefect- Apostolic of Texas, with power to admin- 
 ister confirmation. He accepted the position and sent Rev. Mr. 
 Odin to Texas, and soon after wrote to Rome to request the 
 appointment of that clergyman as prefect. He went to Texas
 
 190 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 himself at the close of the year, and gained the good-will of the 
 members of the government of the Republic of Texas, from whom 
 he solicited a confirmation of the right of the Church to the 
 property held by it under Spain. Having visited the chief 
 towns in Texas, he left Rev. Mr. Odin in charge of the missions 
 and returned to Missouri, from which business of the order soon 
 required him to set out for France. 
 
 Father Timon maintained this life of incessant activity as 
 superior of the Lazarists till he received, on the 5th of Septem- 
 ber, 1847, bulls appointing him Bishop of Buffalo. His humility 
 prompted him to decline the honor ; but prudent priests urged 
 him to accept, and he yielded because his duty as visitor had 
 become extremely onerous. He was consecrated on the 17th of 
 October in the cathedral of New York, and at once proceeded 
 to his diocese, taking up his residence at the church of St. Louis 
 till the trustees requested his departure. The first year he spent 
 in the visitation of his diocese, giving missions and confirming. 
 In the course of this constant travel he was thrown from a sleigh 
 and severely injured. When fully acquainted with his diocese 
 and its wants he attempted to establish a college, but his first 
 efforts failed ; he founded a hospital, introduced the Ladies of 
 the Sacred Heart, who opened an academy, and also the Sisters 
 of Our Lady of Charity and Sisters of St. Joseph. The charit- 
 able Nicholas Devereux, of Utica, was instrumental in obtaining 
 from Rome a colony of Recollects, or Reformed Franciscans, who 
 in time established a prosperous seminary and college at Alle- 
 gany. The trustees of St. Louis' Church renewed the insubor- 
 dinate conduct which had already caused scandal, and they re- 
 fused to submit even to the delegate of the Sovereign Pontiff. 
 Their rebellion led to the closing of the church, and for years 
 was a source of pain to Bishop Timon. In 1857 the Lazarists, 
 to the bishop's joy, opened the seminary of Our Lady of the 
 Angels, near Niagara City — an institution which has prospered. 
 Besides his labors in the diocese, in which Bishop Timon held 
 several synods, he went to Rome at the time of the definition of 
 the Immaculate Conception, on the anniversary of St. Peter, and 
 at the time of the canonization of the Japanese martyrs ; he also 
 attended the Provincial Councils of New York. 
 
 n 
 
 n
 
 DIOCESE OF BUFFALO. 193 
 
 Jn 1852 lie laid the corner-stone of St. Joseph's Cathedral, 
 which was dedicated in 1855. Bishop Timon continued his 
 labors till he was attacked in 1866 with erysipelas — a disease that 
 in his enfeebled state was highly dangerous. He took medical 
 advice, but continued to discharge his duties till Monday in 
 Holy Week, when at the close of the devotions he asked prayers 
 for a happy death. With great difficulty he reached his bed, 
 and died piously the next day, April 16, 1867. 
 
 RIGHT REV. STEPHEN VINCENT RYAN, CM., 
 
 Second Bishop of Buffalo. 
 
 Stephen Vinceis^t Ryain" was born near the villa2:e of Al- 
 monte. Upper Canada, January 1, 1825, his parents having emi- 
 grated some time before from the County of Clare, in Ireland. 
 While he was still a child the family removed to Pottsville, in 
 Schuylkill County, Pennsylvania. In 1840, Avhen Stephen was 
 about fifteen years of age, he was sent to St. Charles' Seminary, 
 Philadelphia. On the 5th of May, 1844, he entered the order of 
 the Lazarist Fathers at Cape Girardeau, Missouri, and completed 
 his studies for the ministry at St. Maiy's of the Barrens. He 
 was ordained priest in St. Louis, June 24, 1849, by the Most 
 Rev. Archbishop Kenrick. The young priest remained for a time 
 in Perry County, Missouri, as professor and prefect in St. Mary's 
 of the Barrens, and was subsequently^ professor at Cape Girardeau. 
 He then became president of St. Vincent's College, and filled that 
 important position until the year 1857, when he was made visi- 
 tor of the Congregation of the Mission in the United States. 
 While holding this position he resided at St. Louis till it was 
 decided to remove the mother-house and novitiate of the com- 
 munity to Germantown, Philadelphia. The Very Rev. Dr. Ryan 
 took an important part in creating the new establishment, and 
 made it his residence till he was elected to the see of Buffalo. 
 He was consecrated in his episcopal cit}^, by Archbishop, now 
 Cardinal, McCloskey, on the 8th of November, 1868. The origi-
 
 194 
 
 THE CATHOLIC HIERARCHY IN THE UjnITED STATES. 
 
 nal diocese of Buffalo had been diminished by the erection of a 
 see at Rochester, and, when Bishop Ryan assumed the admin- 
 istration, comprised only the counties of Erie, Niagara, Genesee, 
 Orleans, Chautauqua, "Wyoming, Cattaraugus, Steuben, Chemung, 
 Tioga, Allegany, and Schuyler. It contained a Catholic popu- 
 lation of probably 90,000 souls, who had a hundred churches, at- 
 tended by more than a hundred priests. Besides the seminary 
 established at the bishop's house, the Fathers of the Congregation 
 of the Mission had a fine seminary, dedicated to Our Lady of the 
 Angels, at the Suspension Bridge, and the Reformed Franciscans 
 had a college and seminary at Allegany ; Redemptorists, Passion- 
 ists, and Oblates had establishments ; the Christian Brothers and 
 several orders of Sisters were engaged in training the young or 
 employing the resources of Catholic charity for the relief of 
 human miseries. In a few years the Fathers of the Society of 
 Jesus from Germany came to open Canisius College, in Buffalo. 
 
 The Catholic population has not of late years increased much 
 by immigration, and the natural progress by births has been re- 
 duced by the removal of many westward.
 
 DIOCESE OF BURLINGTON. 
 
 EIGHT KEY. LOUIS DE GOESBRIAND, 
 
 First Bishop of Burlington. 
 
 Louis de Goesbeiand was born at St. Urbain, in the dio- 
 cese of Quimper, in the Catholic province of Brittany, France, on 
 the 4th of August, 1816. After pursuing a classical course at 
 Quimper and Pont Croix-Finisterre he entered the seminary at 
 Quimper, and there and at St. Sulpice, Paris, went through a 
 thorough theological course. He was oMained priest in Paris 
 on the 13th of July, 1840, by the Right Rev. Dr. Rosati, Bishop 
 of St. Louis, and, devoting himself to the American mission, came 
 to the diocese of Cincinnati, where he exercised the ministry from 
 September, 1840, to October, 1847, chiefly as pastor of St. Louis' 
 Church, near Canton, and St. Genevieve's, in Holmes County, and 
 at Toledo, whence he attended Manhattan, Providence, Napoleon, 
 and Decatur. On the erection of the diocese of Cleveland 
 Bishop Rappe made Rev. Mr. de Goesbriand his vicar-general 
 and rector of his cathedral, which positions he discharged zeal- 
 ously till he was appointed bishop of the newly-erected see of 
 Burlington, Vermont. Catholicity had made slow progress in 
 that State, although a French fort and chapel were built on Isle 
 La Motte as early as 1666. Rev. Mr. Matignon visited the Ver- 
 mont Catholics in 1815, followed by Rev. Messrs. Mignault, Paul 
 McQuade, James Fitton, and Bishop Fenwick. About 1830, for 
 the first time, the Catholics in Vermont had a resident pastor, 
 Rev. Jeremiah O'Callaghan. Their numbers increased in spite 
 of opposition, and converts began to come into the Church. 
 When Bishop de Goesbriand took possession of his see on the 
 6th of November, 1853, there were in the whole State only eight 
 churches and five priests, but not a school or institution of any 
 kind. With his missionary experience in the West, Bishop de 
 
 195
 
 196 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 Goesbriand began the work of building up a diocese with all the 
 zeal of a chivalric French priest of ancestral renown. 
 
 He ai^pealed to France for priests, and from that country and 
 elsewhere gradually gathered a set of devoted clergymen. Very 
 soon after he assumed the administration he introduced Sis- 
 ters of Providence, who opened a day-school, took charge of 
 the orphans, and visited the sick. Bishop de vloesbriand was al- 
 ready making progress to meet the wants of the twenty-five 
 thousand Catholics. By 1860, though the number of the faith- 
 ful had not increased raj)idly, there were twenty-nine churches 
 and thirteen priests. The next decade showed an increase of 
 Catholic population to 34,000, with 38 churches and 28 priests. 
 The Sisters of Providence extended their houses to Winooski, 
 and there were Catholic schools in Burlington, Winooski, Rut- 
 land, and Burlington. The ej)iscopal city had a fine Gothic ca- 
 thedral, built of stone quarried on Isle La Motte, the cradle of 
 Catholicity in Vermont. In the next fifteen years the population 
 had increased steadily, the Catholic baptisms in 1883 being 2,037 
 out of 7,350 infants born in the State in the year. The churches 
 had nearly doubled, numbering 71 in 1884, with 37 priests, 15 
 parochial schools with 2,846 pupils. The Sisters of Providence 
 are aided by Sisters of Mercy, Sisters of St. Joseph, and Sisters 
 of the Congregation of Our Lady. 
 
 The latest statistics from authentic sources are as follows: 52 
 priests, 13 seminarians, 76 churches, 18 parochial schools with 
 4,000 pupils, and a Catholic population of 50,000.
 
 DIOCESE OF CHARLESTON. 
 
 nmnT EEV. JOHN ENGLAND, 
 Firsi bishop of Charleston. 
 
 John England, destined to be one of the greatest of Ameri. 
 can bisliops, was born in Cork, Ireland, September 23, 1786, of a 
 family tliat had suffered severely under the unchristian penal 
 laws. Inheriting their piety, he grew up deeply attached to his 
 faith. After spending two years at the study of law John 
 England renounced the world and entered Carlo w College to 
 prepare for the priesthood. While a seminarian he showed his 
 missionary spirit by undertaking the spiritual instruction of the 
 militia quartered near the college, and by founding an asylum 
 for unprotected women and a free school. Before his ordina- 
 tion he pleached in Carlow cathedral, and was appointed presi- 
 dent of the Theological Seminary at Cork. After his ordina- 
 tion, October 10, 1808, he delivered a series of lectures in the 
 cathedral, and became chaplain of the prison. Soon after he 
 was placed at the head of St. Mary's Theological Seminary by 
 Bishop Moylan, and appointed by his successor. Bishop Murphy, 
 parish priest of Bandon, a most bigoted place, where Catholics 
 and their clergy were subjected to every form of insult. 
 
 When the diocese of Charleston was established, embracing 
 the Carolinas and Georgia, Dr. England was selected for the 
 mitre, and was consecrated on the 21st of September, 1820, by 
 Bishop Murphy in Cork. On reaching his diocese Bishop Eng- 
 land found only two churches and two priests. He made a visi* 
 tation of his diocese, gathering Catholic families together, en. 
 ' couraging them to persevere in the faith till he could obtain 
 priests for them. To recruit his clergy he established a classical 
 school in Charleston, the teachers being candidates for holy 
 orders, who pursued their theology under the bishop. He re 
 
 197
 
 198 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 vived classical studies in tlie Soutli and took part in scientific 
 and literary associations. As a preacher he was uni\'ersally 
 admired, Protestants flocking to hear his discourses. So deeply 
 did the Catholic bishop impress them that, at the instance of the 
 Southern members, he was invited to preach before the members 
 of the House of Representatives at Washington. 
 
 The diocese committed to Dr. England's charge involved 
 great exertion and labor, from which he never shrunk, but he was 
 alive to the wants of the Church in the whole republic. He 
 identified himself with the country from his consecration, and 
 became thoroughly American in feeling. He endeavored to 
 organize the Church in each of the States under his care by 
 giving it an annual convention of the clergy with lay delegates 
 from the various congregations. In these conventions affairs of 
 general interest were discussed. He was the first, too, to estab- 
 lish a Catholic paper, so as to give the Church a medium for 
 spreading information, exciting faith and perseverance, and refut- 
 ing error by the clear assertion of dogmatic truth. The United 
 States Catholic Miscellcmy, founded and conducted by Bishop 
 England, met and repelled attacks on the Church with wonderful 
 ability, forcing men who wished a fair fame to be guarded in 
 repeating the oft-refuted and stale calumnies against Catholics. 
 Bishop England's articles were read and copied in all parts of 
 the country, producing incalculable good. But while his mind 
 was given to the greatest topics, he never neglected his duties as 
 bishop or as what he had always to be — a hard-working mis- 
 sionary priest. He was devoted in his attention to his flock, and 
 when the yellow fever and other epidemics visited Charleston 
 he was untiring in his attention to the sick, hastening in the hot- 
 test days to the bedside of the dying, from whom all others 
 shrunk in horror. The condition of the colored people excited 
 all his sympathy, but his efforts to educate and improve them 
 were at that time too little in unison with the public spirit to 
 be maintained. He made sacrifices to save some from the evils 
 of slavery. In one case a Catholic had bought a beautiful quad- 
 roon, and, finding her possessed of a refined and pure mind, mar- 
 ried her. Their two daughters were educated in the best schools 
 of the North, and possessed all the accomplishments and manners
 
 DIOCESE OF CHARLESTON. 
 
 of cultivated ladies. On their father's death they supposed 
 themselves heiresses of his property, but, to their indescribable 
 horror, found that their father had neglected to make out the 
 legal papers freeing their mother. They were slaves and part of 
 their father's property, which all devolved on a distant relative. 
 The hard-hearted man not only took the property, but sent the 
 two girls to be sold, that he might add the price to his wealth. 
 Bishop England gave all his own means and what he could pro- 
 cure to rescue the girls from the terrible fate before them. 
 
 Bishop England, in 1834, obtained a colony of Ursuline nuns 
 from Ireland, and organized the community of Sisters of Our 
 Lady of Mercy, founded in 1829 by Misses Mary and Honora 
 O'Gorman and Teresa Barry. This order still maintains its good 
 work. 
 
 Bishop England was one of the most earnest promoters of 
 the project of a Provincial Council, and sat in the first four held 
 at Baltimore, where his learning and sound judgment contri- 
 buted greatly to the good accomplished. He thus exercised an 
 influence on the whole Church in the United States ; and the 
 Holy Father employed him even beyond the limits of our terri- 
 tory, appointing him, March 15, 1833, Visitor- Apostolic of Santo 
 Domino;o. He twice visited that island to nesjotiate such arrans^e- 
 ments as would enable the Pope to appoint bishops for that long- 
 bereaved Church. In fulfilment of the duties thus imposed upon 
 him Dr. England twice visited the island where the first bish- 
 opric in America had been established, and did much to prepare 
 for a revival of discipline. 
 
 Besides all these labors Bishop England found time to write 
 important v/orks on religious subjects. His incessant labors at 
 last told on a frame naturally vigorous. Returning from Europe 
 in 1841, he was no fewer than fifty -two days at sea, and when 
 dysentery broke out on the vessel he was constantly beside the 
 sick till he himself was prostrated. Landing at Philadelphia in 
 an exti-emely enfeebled condition, he refused all rest, but 
 preached and lectured with all his wonted brilliancy in Phila- 
 delphia and Baltimore. After reaching Charleston he rallied, 
 but the recovery was only transient. He prepared for the last 
 moment with calmness. After addressing his clergy he received
 
 200 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 the last sacraments, and expired April 11, 1842, mourned by all 
 the inhabitants of the city. 
 
 His successor. Bishop Reynolds, collected the writings of 
 Bishop England in six volumes, which form one of the most 
 prized works in the libraries of the clergy. A selection of the 
 most remarkable writings of Bishop England, edited by Hugh 
 P. McElrone, was published at Baltimore in 1884. 
 
 RIGHT REV. WILLIAM CLANCY, 
 
 Sisliop of Oriense, Coadjutor of Charlesto7i, and Vicar-Ajposto- 
 
 lie of Britisli Guiana. 
 
 William Clancy, a native of Cork, Ireland, a graduate of 
 Carlow College, after acting as curate at that institution and 
 filling a chair of theology, was selected, October 30, 1834, as 
 coadjutor to Bishop England, and was consecrated Bishop of 
 Oriense in Carlow cathedral, February 1, 1835, by the Right 
 Rev. Dr. Nolan. Owing to a serious illness he did not reach 
 Charleston till November 21. He remained only a short time 
 in the diocese, but aided Bishop England materially, and sat in 
 the Third Provincial Council of Baltimore in April, 1S37. On 
 the 12th of that month, however, he had been appointed Vicar- 
 Apostolic of British Guiana, and proceeded to that province. 
 His administration proved so unsatisfactory that he incurred 
 censure, and the management of the vicariate was in 1838 com- 
 mitted to another. Bishop Clancy returned to Ireland, and died 
 there in 1847.
 
 DIOCESE OF CHARLESTON. I'Ol 
 
 RIGHT REV. IGNATIUS ALOYSIUS REYNOLDS, 
 
 Second Bishop of Charleston. 
 
 Igxatius Aloysius Reynolds was born near Bardstown, Ken- 
 tucky, August 22, 1798, of one of the Catholic families that emi- 
 grated from Maryland to that State. Trained under Bishop 
 Flaget and Dr. David, he early showed a real vocation, and was 
 one of the first students in the Theological Seminary at Bards- 
 town. Completing his course at St. Mary's, Baltimore, the 
 young Kentuckian was ordained there October 24, 1823. Re- 
 turning to his native State, he became professor and subsequently 
 president of St. Joseph's College and professor in the seminaiy. 
 He bore his share in the missionary duties, especially during the 
 visitations of the cholera. He succeeded Bishop David as eccle- 
 siastical superior of the Sisters of Charity, and was for many 
 years vicar-general of the diocese, before and after the removal 
 of the see to Louisville. 
 
 The Fathers of the Fifth Council of Baltimore nominated 
 Rev. Mr. Reynolds as successor to Dr. England, and he was con- 
 secrated, by Archbishop Purcell, Bishop of Charleston March 
 19, 184-1, in the cathedral of Cincinnati. He made frequent visi- 
 tations of his diocese, gathered the scattered Catholics, besides 
 winning many converts to the faith. His flock numbered about 
 twelve thousand in a population of t^vo millions, but the diocese 
 of Charleston was heavily in debt ; the frame cathedral and 
 bishop's house were fast falling into ruins. Bishop Reynolds 
 visited Europe to obtain aid, and on his return assembled his 
 clergy for a retreat. He began to collect means for a suitable 
 cathedral, and secured a site, but the work was not begun till 
 May, 1850. Bishop Reynolds had the consolation of seeing it 
 dedicated in April, 1854. His labor in his diocese was active 
 and unremitting, although his health was never rugged. He at- 
 tended the Sixth and Seventh Councils of Baltimore and the 
 Fii-st Plenary Council ; but his strength failed and he died of 
 congestion of the lungs, March 9, 1855, having, as his fellow- 
 bishops declared, " worn himself out in the service of his
 
 202 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 Church." The whole diocese of Charleston deplored the loss of 
 the kind, generous, and laborious bishop. 
 
 n 
 
 EIGHT REV. PATRICK NIESEN LYNCH, 
 
 2%ird Bishop of Charleston. 
 
 Patrick Niesen Lynch was born at Clones, Ireland, March 
 10, 1817, but when only two years old was brought to this 
 country by his parents, who settled at Cheraw, South Carolina. 
 He was one of the first to enter the seminary of St. John the 
 Baptist when it was opened by Bishop England in Charleston, 
 and after his preparatory training there was sent to the College 
 of the Propaganda at Rome. There he took rank as one of the 
 remarkable scholars, winning his doctor's cap with honor, and 
 storing his mind with theological and scientific learning. After 
 his ordination in 1840 he returned to Charleston and was sta- 
 tioned at the cathedral. In 1844 he was appointed to St. Mary's 
 Church, of which he was pastor for eleven years, securing the 
 love, respect, and admiration of his flock, especially during the 
 yellow fever of 1848. Besides his parochial duties he was jDrin- 
 cipal of the Collegiate Institute, and for many years vicar-general 
 of the diocese. On the death of Bishop Reynolds the Very Rev. 
 Dr. Lynch became administrator of the diocese, and on the 11th of 
 December, 1857, was elected to the see. He was consecrated on 
 the 14th of the ensuing March. Catholicity had not grown in 
 the Southern States, as it had at the North, by immigration, and 
 difficulties of many kinds embarrassed the bishojDS. Dr. Lynch 
 took up his burden zealously, but the Civil War, which began 
 near his episcopal city, jDroved almost fatal to his diocese. In 
 the first year of the war his cathedral, his residence, with the fine 
 library and the diocesan archives, were swept away by a confla- 
 gration, and the bombardment and siege of Charleston ruined 
 and scattered his flock. In the burning of Columbia by Sher- 
 man the church, college, and convent in that city perished.
 
 DIOCESE OF CHARLESTON. 
 
 During the war Bishop Lyncli visited Europe in the interests of 
 the Confederacy, and bore to the Pope a letter from President 
 Davis. He returned to his diocese to find all in ruins, priests 
 and people scattered, a debt of more than a hundred thousand 
 dollars, and a debt of even larger amount to be incurred to re- 
 store what was absolutely necessary ; for the governments creaked 
 after the peace were more ruinous even than the desolating ar- 
 mies. Kesources in his own diocese there were none. Bishop 
 Lynch was forced into a kind of exile to raise means to pay oiff 
 the load of debt, and by his exertions he reduced it to a com- 
 paratively small amount. His mission duty in his diocese, espe- 
 cially in the yellow fever of 1871, was urn-emitting. In 1877 he 
 underwent a surgical operation in Boston which gave him tem- 
 porary relief from a distressing malady, but in a year or two the 
 difiiculty returned, and it was evident that it would ultimately 
 prove fatal. Physicians urged quiet, but the necessities of the 
 diocese required on the part of the bishop almost constant travel 
 in visitations through the diocese or collecting tours without. 
 Bishop Lynch returned from a visitation in the northern part of 
 the State of South Carolina in December, 1881, so prostrated 
 that he was brought to the brink of the grave. He rallied, and 
 there was hope that a change of air might restore him ; but his 
 strength waned, and he prepared for death. He made his pro- 
 fession of faith, asked forgiveness for all his shortcomings, and, 
 having received the last sacraments, he gave his last benediction 
 to his clergy, and expired Feb. 26, 1882. He had previously for- 
 bidden all display, and especially any sermon, at his funeral. 
 Bishop Lynch was a learned and forcible writer, and for years 
 contributed to Catholic publications. His articles on the Vatican 
 Council, the Liquefaction of the Blood of St. Januarius, and on 
 Galileo are among the most notable.
 
 204 THE CATHOLIC HIERARCHY l:^ THE UNITED STATES. 
 
 RIGHT REV. HENRY P. NORTHROP, 
 
 Seootid Vicar- Apostolic of North Carolina and Fourth Bishop 
 
 of Charleston. 
 
 Henry Pinckney Northrop was born in Charleston, S. C, 
 in 1842, and, after preliminary studies in his native city, en- 
 tered Georgetown College, and concluded liis university course 
 at Mount St. Mary's, where he was gi'aduated. Feeling himself 
 called to the priesthood, young Northrop entered the seminary at 
 Emmittsburg, but soon proceeded to Rome, where he received 
 the saered order of priesthood in June, 1865. After his ordi- 
 nation in Rome he remained some time in that city pursuing 
 special studies till his father's death recalled him to his native 
 land. Entering on his life as a missionary, the Rev. Mr. North- 
 rop was stationed at Wilmington and then at New Berne, N. C. 
 In 1871 he was called to Charleston and made assistant at the 
 cathedral. There he remained till 1877, when he was made pas- 
 tor of St. Patrick's. His piety, zeal in the discharge of his 
 priestly duties, and his skill in management of affairs led to his 
 election as Bishop of Rosalia and Vicar- Apostolic of North Ca- 
 rolina in 1881. He was consecrated in the cathedral of Balti- 
 more by Archbishop Gibbons on the 8th of January, 1882. He 
 carried on the good work so successfully begun in that State by 
 Archbishop Gibbons, but on the death of Bishop Lynch he was, 
 by a brief of Pope Leo XIII., translated, on the 27th of January, 
 1883. to the see of Charleston, stiU remaining administrator 
 of North Carolina. He has 17 priests with 26 churches and 
 chapels in South Carolina ; and 9 priests attending 20 churches 
 and chapels in the North State. The Catholic population of 
 South Carolina is about 10,000, that of North Carolina 2,200. 
 
 There were, in 1891, in the diocese of Charleston, 14 priests, 3 
 seminarians, 27 churches and chapels, 7 parochial schools, and 
 over 8,000 adherents.
 
 DIOCESE OF CLEVELAND. 
 
 EIGHT REV. AMADEUS RAPPE, 
 
 First Bishop of Cleveland. 
 
 Amadeus Rappe was born in the diocese of Arras, France, on 
 February 2, 1801, and enjoyed so few educational advantages that 
 he began life as a shepherd boy. He possessed talent and am- 
 bition, and acquired an education. After his ordination he came 
 to America and Joined the diocese of Cincinnati about 1840. 
 He was assigned to laborious missions — Delaware, Pikestown, and 
 Portsmouth — but soon had charge of St. Joseph's, Maumee, with 
 Manhattan, Providence, Napoleon, and Defiance as stations. By 
 1845 he had churches at Providence and Defiance. Soon after 
 he obtained as assistant the Rev. Louis de Goesbriand, now 
 Bishoj) of Burlington, the tw^o priests living at Toledo and at- 
 tending all the Catholics in the valley of the Maumee. When 
 the portion of Ohio lying north of latitude 40° 41' was erected 
 into a separate diocese in 1847, with a see at Cleveland, the 
 energy and zeal of Rev. Mr. Rappe induced his selection to wear 
 the mitre. He was consecrated bishop of Cleveland at Cincin- 
 nati on the 10th of October, 1847. His diocese, when he took 
 possession of it, contained about twenty-five thousand Catholics, 
 having thirty-four churches attended by twenty-eight priests, 
 including some Fathers of the Precious Blood. Some Sisters of 
 the same rule maintained an academy. Ti-ained as a hard-w^ork- 
 ing missionary, he labored to give his flock more priests and 
 churches, establishing a theological seminary at an early date. 
 In 1850 he founded an orphan asylum and introduced Sisters 
 of the rule of St. Augustine to direct an hospital at Cleveland. 
 The next year the Ursulines opened an academy in the same 
 city, and in a few years others at Toledo and Tifiin. St. John's 
 College, succeeded by a Preparatory Seminary, was founded in
 
 206 . THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 1854. The Sisters of Charity (Madame cl'Youville's) came the 
 next year. Then Brothers of Mary and Brothers of the Holy 
 Cross. Next the Sisters of the Humility of Mary in 1868, and 
 in the following year the Franciscans at Cleveland, the Jesuit 
 Fathers at Toledo, all came to labor among the Catholics of 
 his diocese, who had by 1870 increased to the number of 
 one hundred thousand. The 34 chui'ches and 28 priests were 
 represented by 107 priests and 160 churches. The schools in 
 the diocese of Cleveland numbered ninety, and charitable insti- 
 tutions abounded ; Sisters of the Good Shepherd, Little Sisters 
 of the Poor, Franciscan Sisters of the Poor directing institutions 
 for the care of the sick and erring. Bishop Rappe had built up 
 the diocese, and might have expected iu his declining years to 
 enjoy a happy old age amid the clergy and people whom he had 
 guided as a faithful pastor for twenty years ; but this was not to 
 be. An ungrateful o]3position sprang up, calumny assailed even 
 the venerable bishop, who with a broken heart resigned his see 
 on the 22d of August, 1870, and retired to the diocese of his 
 good friend Bishop de Goesbriand, of Burlington. There he re- 
 sumed his old missionary life, laboring assiduously among the 
 peoj)le, giving missions and retreats, and earnestly advocating 
 the cause of temperance. He died piously at St. Alban's, Ver- 
 mont, on the 8th of September, 1877. Cleveland claimed the 
 remains of her first bishop, which were conveyed to that city 
 and interred with all the honor due to his life and services. 
 
 RIGHT REV. RICHARD GILMOUR, 
 
 Second Bishop of Cleveland. 
 
 RiCHAED GiLMOUR was bom in Glasgow, Scotland, on the 
 28th of September, 1824, of a family of stanch Covenanters. 
 When four years of age his parents emigrated to Nova Scotia, and 
 a few years later settled in Pennsylvania. When young Gil- 
 mour was about nineteen he one Sunday entered a Catholic 
 church some five miles from his home, and w^as so struck by the
 
 DIOCESE OF CLEVELAND. 207 
 
 sermen iie heard and by the devotion of the people that he 
 began to read, and, corresponding to the grace of God, became a 
 Catholic. Resolving to devote himself to the service of the 
 altar, Mr. Gilmour entered Mount St. Mary's Seminary, Em- 
 mittsburg, Md., and was ordained priest by Archbishop Pur- 
 cell, August 30, 1852. He was first appointed to missions in 
 southern Ohio — Portsmouth, Ironton, Gallipolis, AVilkesville — 
 laboring for five years to give every mission a church and a 
 school. When he was made pastor of St. Patrick's Chui'ch, Cin- 
 cinnati, in 1857, he set to work to erect a school-house, and in 
 time had the finest building of the kind in the State. ISo one 
 took a more active part towards advancing Catholic education 
 than Rev. Mr. Gilmour. Besides his" labors in building schools, 
 he compiled " School Recreations," a collection of songs and hymns, 
 a Bible History, and a series of readers. After being assigned 
 to a professor's chair in the seminary of Mount St. Mary's of 
 the West, Rev. Mr. Gilmour was made pastor of St. Joseph's 
 Church, Dayton, and there at once prepared the plans for a 
 school-house. On the resignation of Dr. Rappe the bishops of 
 the province of Cincinnati nominated this zealous priest for the 
 see of Cleveland, and he was elected to it on the 15th of Febru- 
 ary, 1872, and was consecrated on the 14th of April in the ca- 
 thedral of Cincinnati by Archbishop Purcell. From his en- 
 trance into his diocese Bishop Gilmour advanced Catholic inte- 
 rests with all the activity and energy of his nature. Catholic 
 education was made paramount, and, to defend the interests and 
 principles of the Church against the bigots who swarmed in that 
 part of the State, he founded the Catholic Universe, a journal 
 so ably conducted that it soon became one of the ablest pa- 
 pers of the country. The increase of Catholic churches and 
 schools excited the bitterest feelings, and the advocates of the 
 Protestant system of public schools attempted to hamper, if 
 not crush, them by heavy taxation. Bishop Gilmour met them 
 in the courts and won a complete victory. The Catholics of 
 the diocese, roused to the importance of preserving the faith in 
 their families, are active and alert. At the close of the year 
 1884 the population of the diocese of Cleveland was estimated at 
 170,000; the annual baptisms at 7,965; the average number of
 
 208 THE CATHOLIC HIERAKCHY IN THE UNITED STATES. 
 
 children attending the 123 parochial schools is 2G,000. One hun- 
 dred and eighty-seven priests attend 225 churches, 21 chapels, and j 
 71 stations; and a theological seminary, with fifty-two semi- 
 narians, promises priests to fill vacancies and continue the work 
 of the ministry. 
 
 Bishop Gilmour died at St. Augustine, Fla., April 13, 1891, 
 after faithfully serving the Church in his diocese for nineteen 
 years. 
 
 The diocese of Cleveland presents tlie following statistics at 
 the beginning of the year 1891: priests, 208; seminarians, 48; 
 churches, 229; chapels and stations, 94; parochial schools, 127, 
 with 26,492 pupils; and an estimated Catholic population of 
 209,325; annual baptisms, 8,374.
 
 DIOCESE OF COLUMBUS. 
 
 EIGHT EEV. SYLVESTEE H. EOSECEANS, 
 
 First Bishop of Columbus. 
 
 Sylvestee Horton Eosecrans was born in Homer, Licking 
 County, Ohio, February 5, 1827, his parents, Crandall and Johanna 
 Eosecrans, of Wilkesbarre, Eennsylvania, being both Protes- 
 tants. Stephen Hopkins, one of the signers of the Declaration 
 of Independence, was one of his maternal ancestors. While a 
 student at Kenyon College, Ohio, young Eosecrans received a 
 letter from his brother, then an officer in the United States 
 Army and professor at West Point, announcing his conversion 
 to the Catholic faith, and giving his reasons for the grave step. 
 Sylvester too examined, prayed, and was convinced. He was 
 received into the Church, and completed his university course at 
 St. John's College, Fordham. Bishop Purcell, of Cincinnati, re- 
 ceived him as a seminarian, and sent him to Eome to study at 
 the Propaganda. After his ordination in 1852 he was ap- 
 pointed to St. Thomas' Church, Cincinnati, but was soon made 
 assistant at the cathedral. There for seven years he discharged 
 his duties as a missionary priest, besides giving his daily attend- 
 ance as a professor in the theological seminary. One night, 
 returning from the seminary, he was attacked by two ruffians 
 and received a pistol-ball in his body. Without informing any 
 one on reaching the house, he attempted to extract the ball, but 
 was discovered and a surgeon summoned. From 1859 to 1861 
 he was president of a college connected with the seminary, and 
 edited the Catliolic Telegraph. In 1862 he was appointed Bishop 
 of ' Pompeiopolis and Auxiliary of Cincinnati, and was conse- 
 crated by Archbishop Purcell on the feast of the Annunciation. 
 For six years Bishop Eosecrans continued to aid the venerable 
 archbishop in the affairs of the diocese in which he was so well 
 
 209
 
 210 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 known. On tlie election of the Rev. Mr. Fitzgerald to tlie see 
 of Little Rock, Dr. Rosecfans assumed tlie pastorship of St. Pat- 
 rick's Church, Columbus, and a few months afterwards the dio- 
 cese of Columbus was created. It embraced the part of the 
 State south of 40° 41', and lying between the Ohio and Scioto 
 rivers, as well as the counties of Franklin, Delaware, and Mor- 
 row. The Right Rev. Dr. Rosecrans became Bishop of Colum- 
 bus March 3, 1868. The j^ortion of the State thus assigned to 
 his exclusive care contained about forty churches and as many 
 priests, with forty thousand Catholics. St. Joseph's, with its 
 Dominican convent, the cradle of Catholicity in Ohio, was in 
 his diocese. At Columbus there were three Catholic churches, 
 Sisters of the Good Shepherd, of Notre Dame, and Franciscan 
 Sisters of the Poor, the first organization of the faithful dating 
 back to 1833. Soon after the erection of the see the Dominican 
 Sisters, aided by two chai'itable gentleman, erected their aca- 
 demy of St. Mary's of the Springs near Columbus. Bishop 
 Rosecrans soon began the erection of St. Joseph's Cathedral near 
 the State House, and made it the most substantial and imposing 
 edifice in the capital of the State. In 1871 St Aloysius' Semi- 
 nary for young men, erected by his efforts, was opened for 
 scholars. Bishop Rosecrans fixed on the 20th of October, 1878, 
 for the consecration of his cathedral, and the solemnity was at- 
 tended by eight bishops and some fifty priests. In the after- 
 noon, about the time of Vespers, he was seized with a hemor- 
 rhage, and, though medical aid was summoned, it was soon evi- 
 dent that the case was hopeless. After receiving the last sacra- 
 ments Bishop Rosecrans expired on Monday, the 21st, the next 
 solemn function in the cathedral being his own funeral rites. 
 
 Bishoj) Rosecrans was a man of solid learning and an active 
 administrator. In life he was simple, averse to all ostentation, 
 living at the orphan asylum, and making the fatherless his 
 companions. 
 
 The diocese during his episcopate did not increase greatly 
 in the number of Catholics, but he left 52 priests, 77 churches, 
 and 28 parochial schools, with hospitals and asylums for the 
 fifty thousand Catholics under his care.
 
 DIOCESE OF COLUMBUS. 213 
 
 RIGHT REV. JOHN AMBROSE WATTERSON, 
 
 Second Bishop of Columbus. 
 
 John Ajvibrose Watterson was born at Blairsville, Indiana 
 County^ Pennsylvania, May 27, 1844. At an early age lie was 
 sent to Mount St. Mary's, Emmittsburg, in which time-honored 
 institution he was graduated in 1865. After pursuing theological 
 studies there he was ordained priest at St. Vincent's Abbey by 
 Bishop Domenec, August 8, 1868. By permission of his bishop 
 he returned to Emmittsburg and became a member of the facul- 
 ty of his Alma Mater. In October, 1877, he was chosen to suc- 
 ceed the Rev. John McCloskey, D.D., as president of the college, 
 and on the 24th of June following the degree of Doctor of Di- 
 vinity was conferred upon him by the faculty of Georgetown 
 College. He was selected in 1880 to succeed Bishop Rosecrans 
 in the see of Columbus, and, even before his consecration, was 
 called upon to grapple with the financial difficulties of the dio- 
 cese to which he had been called. He was consecrated on Sun- 
 day, August 8, 1880, in St. Joseph's Cathedral, Columbus, by the 
 Right Rev. William H. Elder, administrator of Cincinnati. As 
 he passed out of the sanctuary he stepped aside to raise his con- 
 secrated hands in benediction over the head of the mother who 
 had taught him his first prayer to God. 
 
 The diocese of Columbus is a compact one, increasing by 
 natural growth rather than by immigration. Feeling that the 
 future of his flock depends on the education of the young, Bish- 
 op Watterson, who had so long been engaged in training youth, 
 had by the close of 1 884 established a Catholic college at Co- 
 lumbus, and has besides th;-ee academies, thirty-two parochial 
 schools attended by 6,482 children — a very large proportion out 
 of a population which the parish reports fixed at 50,500, the an- 
 nual baptisms being 2,291. 
 
 There were, in this diocese, in 1891 : priests, 88; seminarians, 
 13; churches, 94; chapels and stations, 37; parochial schools, 37, 
 with 7,322 pupils; and a Catholic population of 54,000.
 
 DIOCESE OF COVINGTON. 
 
 RIGHT REV. GEORGE A. CARRELL, 
 
 Fi7'St Bishop of Covington. 
 
 George Aloysius Carrell was born in tlie Penn mansion, 
 Philadelphia, June 13, 1803, of a family that had settled in that 
 city before the Revolutionary War. At the age of ten he was 
 sent tp Mount St. Mary's, but was graduated at Georgetown. He 
 then entered the Society of Jesus, but completed his theological 
 course at Mount St. Mary's, and was ordained in PhiladeljDhia in 
 1829. After being assistant at St. Augustine's, in that city, at- 
 tending missions in New Jersey, and afterwards pastor of Holy 
 Trinity, he was stationed at "Wilmington, Delaware. There for 
 several years he effected great good, establishing an academy 
 and a school on a solid basis. Having been admitted to the So- 
 ciety of Jesus, he was appointed professor in the University of 
 St. Louis, and subsequently president of that institution, and at 
 a later date of one near Cincinnati. AVhen the eastern part of 
 Kentucky was formed into a diocese, with a see at Covington, Fa- 
 ther Carrell was elected to it, July 29, 1853, and received con- 
 secration on All Saints' Day. The district was large, but con- 
 tained only ten churches and seven priests. His first care was to 
 meet the wants of his flock, especially by giving them schools ; 
 for this purpose he introduced the Ursuline, Benedictine, and 
 Visitation Nuns, the Sisters of Charity, and Sisters of the Poor 
 of St. Francis. Self-denying and laborious. Bishop Carrell lived 
 to gather thirty-three priests in his diocese, to see forty-two 
 churches and many stations attended by them. The Benedictine 
 Fathers came to minister to the Germans, Rev. Dom Louis M. 
 Fink being prior. Though Kentucky was the scene of many 
 military operations during the Civil War, the diocese of Coving- 
 ton was spared much of the horrors, and religion steadily ad- 
 
 214
 
 DIOCESE OF COVINGTON. 
 
 vanced. Bishop Carrell lived to repair to some extent the evil 
 caused by the war. He died on the 25th of September, 1868, 
 after having long endured with cheerful patience the sufferings 
 caused by a complication of diseases. 
 
 RIGHT REV. AUGUSTUS MARY TOEBBE, 
 
 Second Bishop of Covington. 
 
 Augustus Mary Toebbe was born on the l7th of January, 
 1829, at Meppen, in the kingdom of Hanover. After passing 
 through the Gymnasium in that place he began to prepare for 
 commercial life, but his pious inclinations led him to seek to 
 serve God in the ecclesiastical state. To this end he came to 
 America in 1852, and entered St. Mary's Seminary, Cincinnati. 
 He was ordained by Archbishop Purcell, September 14, 1854, 
 and assigned to a laborious district extending from Columbia to 
 Ripley. Here he labored night and day with the utmost zeal 
 till January, 1857, when he was made pastor of St. Boniface's 
 Church, Cumminsville ; after about a year's duty here Rev. Mr. 
 Toebbe became rector of St. Philomena's Church in Cincinnati. 
 Esteemed as a learned no less than a zealous priest, he was one 
 of the theologians at the First Plenary Council. On the 27th 
 of September, 1869, bulls issued naming Rev. Mr. Toebbe to 
 the see of Covington, and he was consecrated on the 9th of 
 January, 1870, in St. Philomena's Church, by Bishop Rosecrans. 
 On taking possession of his see Bishop Toebbe gave his attention 
 to those Catholics who, isolated from churches, neglected their 
 duties and were overlooked. By this good work he rescued 
 many, and, inspiring parents with a zeal for the salvation of 
 their children, saved another generation. Under his prudent 
 and careful direction churches increased, and the clergy emu- 
 lated his zeal. He visited Rome in 1878, returning by way of 
 Germany, France, and Ireland. On the 14th of September, 
 1879, he celebrated the silver jubilee of his priesthood, and
 
 216 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 two (lays after oj^ened liis Diocesan Synod. He introduced the 
 Sisters of the Good Shepherd and the Sisters of Notre Dame. 
 His life was one of labor, privation, and prayer. He lived to 
 see fifty -two churches in his diocese for his forty thousand Ca- 
 tholic souls, attended by fifty-six priests, with orphan and found- 
 ling asylums, a hospital, and, best of all, thirty-five parochial 
 schools. He died, universally regretted, May 2, 1884. 
 
 RIGHT REV. GAMILLUS PAUL MAES, 
 
 Third Bislio]) of Covington. 
 
 The third Bishop of Covington, Right Rev. Camillus Paul 
 Maes, is a native of Belgium, born at Courtrai, in West Flanders, 
 March 18, 1846. He made his classical studies in the college of 
 his native city, and entered the seminary at Bruges to prepare 
 for the priesthood. Desirous, however, of devoting himself to the 
 missions in this country, he proceeded to the American College 
 at Lou vain, where he completed his theological course and was 
 ordained for the diocese of Detroit, December 18, 1868. On his 
 arrival in Michigan he was made pastor of St. Peter's, Mount Cle- 
 mens ; and, after two gears' service there, was assigned to Monroe, 
 one of the oldest seats of Catholicity. Here he became pastor 
 of St. Mary's Church in 1871, and two years later of St. John's. 
 In this city he was soon known as a learned and studious priest, 
 full of zeal, in the discharge of his ministry, and devoted to 
 everything that bore on education and charity. His leisure was 
 given to study, and he became greatly interested in the early 
 history of the Church in this country. He obtained a mass of 
 papers relating to the Rev. Charles Nerinckx, a Belgian priest 
 who labored as a saint on the Kentucky mission and founded 
 the Sisters of Loretto ; but they were given to him on condition 
 that he should write the life of that pioneer priest. His work 
 is one of the most thorough and iuterestino; in the Catholic 
 libraries. In 1880 Rev. Mr. Maes became secretary to Bishop
 
 DIOCESE OF COVINGTON. 
 
 Borgess, and in that capacity he organized the collections for the 
 support of the diocesan seminary and rendered essential services 
 in every department of administration. 
 
 In September, 1884, he was elected to the see of Covington, 
 and attended the Plenary Council of Baltimore. After its close 
 he was consecrated in the cathedral at Covington by Arch- 
 bishop Elder, of Cincinnati, assisted by Bishop Borgess of De- 
 troit and Bishop McCloskey of Louisville, on the 25th of Janu- 
 ary, 1885. 
 
 t
 
 DIOCESE OF DAYENPORT. 
 
 RIGHT REV. JOHN McMULLEN, 
 
 First Bishop of Davenport. 
 
 John McMullen was born on the 8tli of March, 1833, at 
 Ballinahinch, County Down, Ireland. When he was in hia 
 fourth year his family emigrated to Canada, but finally settled at 
 Chicago. There John was graduated from St. Mary's College in 
 1853, and, proceeding to Rome, studied in the Urban College. 
 He was ordained in 1858 and appointed pastor of St. Luke's, but 
 took an active part in erecting churches on the suburbs of Chi- 
 cago. He was president of the University of St. Mary's of the 
 Lake for four years, and was then for three years professor of 
 Hebrew and philosophy at the seminary. In October, 1870, he 
 was named pastor of the cathedral, and in 1877 vicar-general of 
 the diocese. During the illness of Bishop Duggan his position 
 was one of difficulty and trial, and he appealed to Rome before 
 it was generally recognized that the unfortunate bishop was not 
 responsible. On the death of Bishop Foley the Rev. Mr. Mc- 
 Mullen became administrator of the diocese, but in July, 1881, 
 the pope selected him to fill the important see of Davenport. 
 He was consecrated bishop on July 25, 1881. His incessant 
 toil in making the visitations of his diocese, during which he con- 
 filmed six thousand persons, and his endeavors to meet all the 
 wants which he discovered, broke down his health, and physi- 
 cians, unable to decide what his malady really was, recommend- 
 ed a change of climate. After a short stay at Los Angeles, Cali- 
 fornia, Bishop McMullen returned to Davenport, where he was 
 soon prostrated again, cancer in the stomach having declared 
 itself. Incessant care and anxiety, with litigation which he 
 found necessary, had told fatally on his constitution. He lin- 
 gered for a few months, bearing his sufferings with heroic firm-
 
 DIOCESE OF DAVEXPORI. 219 
 
 ness. Fortified by all the sacraments, Bishop McMullen expired 
 at four o'clock on the morning of July 4, 1883. From his en- 
 trance into the diocese Dr. McMullen had won the esteem of 
 the Protestant community and the loving veneration of his own 
 flock for his life-long devotion to works of piety and charity. 
 
 RIGHT REV. HENRY COSGROVE, 
 
 Second Bishop of Davenport. 
 
 Henry Cosgeove was born in Williamsport, Pa., on the 19th 
 of December, 1834. His parents, John and Bridget Cosgrove, 
 had emigrated to this country some years before, but, when their 
 son was eleven years of age, removed to the West and settled 
 at Dubuque. There Henry was often an acolyte in the cathe- 
 dral when Bishop Loras officiated, and when he was fifteen 
 he began his studies for the priesthood under Very Rev. Mr. 
 Cretin. After going through his higher and theological course 
 at St. Mary's, Perry County, and the seminary at Carondelet, 
 Henry Cosgrove was ordained by Bishop Smythe, being the first 
 to receive holy orders at his hands. On the 6th of September, 
 1857, eleven days after his ordination, the young priest was sent 
 to Davenport as assistant to Rev. A. Trevis, of St. Marguerite's ; 
 but for a year he was in full charge, the pastor being absent in 
 Europe. In 1862 he became pastor, and j)i*oceeded to make his 
 church and school meet the wants of the large congregation 
 that had grown up in the parish. In 1865 he enlarged the 
 church, and in 1869 erected a large and handsome brick school- 
 house. Ever devoted to the spiritual wants of his flock, the 
 Rev. Mr. Cosgrove found them equally devoted to him and 
 ready to carry out all his projects. On the 28th of August, 
 1882, they surprised him by a celebration of his silver jubilee, 
 many of the priests of the diocese joining in the popular ova- 
 tion. When Dr. McMullen was made bishop he selected St. 
 Marguerite's Church as his cathedral, and appointed Rev. Mr.
 
 220 
 
 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 Cosgrove vicar-general of tlie diocese. In that position he gave 
 Bishop McMullen most important and constant aid. Recog- 
 nizing this, and regarding him as one of the most devoted and 
 useful priests in the West, Bishop McMullen left a sealed let- 
 ter to be opened after his death, in which the Very Rev. Henry 
 Cosgrove was aj)23ointed administrator sede vacante. The bishops 
 of the province proposed him to the Holy See as successor of 
 Bishop McMullen, and the clergy of the diocese almost unani- 
 mously solicited his appointment. The Holy Father issued the 
 bulls, and he was consecrated on the 14th day of September, 1884, 
 and as Bishop of Davenport attended the Third Plenary Coun- 
 cil. Bishop Cosgrove was the first native of the United States 
 who has filled a see west of the Mississippi River. His diocese 
 in the commencement of the year 1885 contained seventy-nine 
 priests, who had under their care one hundred and thirty-four 
 churches. The Catholic population had been estimated in 1883 
 at 45,690, and in 1885 there were nearly five thousand childre» 
 in the Catholic parochial schools. 
 
 The diocese of Davenport contained, in 1891, the following, 
 viz.: 93 priests, 18 seminarians, 143 churches, 47 chapels and sta- 
 tions, 34 parochial schools with 3,940 pupils, and a Catholic popu- 
 lation of 51,750.
 
 DIOCESE OF DETROIT. 
 
 EIGHT KEV. FKEDERIC RESfi, 
 
 First Bishop of Detroit. 
 
 Feedekic Kese was born at Hildesheim, in tlie kinodom of 
 Hanover, in 1797, and during the wars of the French Revolu- 
 tion was drawn into the military service. As a di'agoon he 
 fought under Bliicher at Waterloo. With the return of peace 
 he sought a far different career. Proceeding to Rome, he be- 
 came a student at the College of the Propaganda, resolved to de- 
 vote himself to the missions. His first experience was in Africa, 
 but he soon selected the American field. Bishop Fenwick, who 
 wished German priests, gladly accepted him for his state, and 
 he came to the diocese of Cincinnati with that prelate in 1825. 
 He entered on the mission work with zeal and energy. As sec- 
 retary he rendered great services to the bishop, and was sent 
 by him to Europe in 1827 to obtain priests for his extended 
 diocese. It Avas due to this urgent appeal, especially in behalf 
 of the scattered German Catholics in the United States, that 
 the Leopold Society was founded in Austria. After sending 
 over several priests and aid for the missions the Rev. Mr Rese 
 returned to Ohio in 1828, and resumed his work in that State 
 and Michigan. He was soon made vicar-general of the diocese ; 
 and when it was resolved to erect Detroit into an episcopal see, 
 no one seemed more worthy than the zealous German priest. 
 He was consecrated October 6, 1833, and soon after took his 
 seat in the Second Provincial Council of Baltimore. His dio- 
 cese comprised Michigan and Northwest Territory, now AVis- 
 con'sin. It contained fourteen priests and some ten or twelve 
 churches. Dr. Rese established a college at Detroit and in- 
 troduced the Franciscan Sisters known as Poor Clares, who 
 opened academies at D'^troit and Green Bay. He made efforts
 
 222 
 
 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 to revive the faitli of tlie Catholic Indians, and established 
 schools among them. But his administration was not on the 
 whole prosperous; he lost self-control and resolved to resign 
 his see. When the Third Provincial Council met in April, 1837, 
 Bishop Rese addressed the archbishop and his suffragans, ten- 
 dering: his resiofnation of the see of Detroit, and askins: their 
 influence to have it accepted. He retained, however, the title 
 of Bishop of Detroit, and, proceeding to Europe, resided for 
 some years in Rome, but in 1848 returned to his native place, 
 where he died December 27, 1871. 
 
 RIGHT REV. PETER PAUL LEFEVERE, 
 
 Bishop of Zela and Administrator of Detroit. 
 
 Peter Paul Lefevere was born at Roulers, in the diocese of 
 Bruges, April 30, 1804. After a classical course in his own Bel- 
 gian province of West Flanders he studied theology at Paris, 
 and came to the United States in 1828 and was ordained by 
 Bishop Rosati at St. Louis in 1831. He was first stationed at 
 New Madrid, but was soon sent to the northern part of Mis- 
 souri, his mission district extending into Iowa and Illinois. We 
 find the zealous Belgian priest for several years at St. Paul's 
 Church, Salt River, Ralls County, extending his services to Pike, 
 Lincoln, Monroe, Marion, Lewis, Clarke, and Shelby counties. 
 Ere long Rev. Mr. Lefevere was erecting churches at Cincinnati 
 town, Louisville, Sandy Creek, and W3'aconda. In 1840 he at- 
 tended the Fourth Provincial Council of Baltimore as theoloo^ian 
 of the Bishop of Vincennes, and subsequently visited Europe to 
 appeal for aid for the missions. Meanwhile his name had been 
 forwarded to Rome for coadjutor to Bishop Rese, of Detroit, and 
 administrator of the diocese. His bulls a^vaited his return. He 
 was consecrated by Bishop Kenrick in Philadelphia, November 
 21, 1841. The diocese had been for four years without a bishop, 
 and contained twenty tliousand Catholics, for whom there were 
 some twenty churches attended by seventeen priests. Bishop
 
 DIOCESE OF DETROIT. 223 
 
 Lefevere began to restore order in the long-widowed diocese. 
 In 1844 he laid the corner-stone of the cathedral of St. Peter 
 and St. Paul, and dedicated it June 29, 1848. Meanwhile Wis- 
 consin was taken from the diocese of Detroit in 1844, when a see 
 was erected at Milwaukee. The State of Michigan, thus left 
 under his care, contained thirty-seven churches and chapels, 
 fourteen priests, sixteen academies and schools, with several In- 
 dian missions, all with schools. In 1845 the Sisters of Charity, 
 who already directed an academy, opened also a hospital ; the 
 next year the bishop founded the theological seminary of St. 
 Thomas. In 1848 the Sisters of the Immaculate Heart of Mary 
 opened an academy at Monroe, and the Sisters of the Holy Cross 
 one at Bertrand. Three years after Bishop Lefevere added to 
 the teaching orders in his diocese the Ladies of the Sacred 
 Heart and the Christian Brothers, who were soon followed by 
 the Sisters of Notre Dame. In 1853 the northern peninsula of 
 Michigan, lying along the southern shore of Lake Superior, was 
 formed into an apostolic-vicariate. The diocese of Detroit, 
 thus again reduced, contained sixty churches, thirty-four priests, 
 an ecclesiastical seminary, three academies for young ladies, 
 twenty-four Catholic schools, and an hospital, with a Catholic 
 population of 85,000. 
 
 Bishop Lefevere was anxious to establish in Europe a semi- 
 nary that would train candidates for the American mission. The 
 project was not generally supported, but he persevered, and, with 
 the aid of the great Bishoj^ Spalding, of Louisville, was able to 
 see his plan carried into operation by the establishment of the 
 American College at Louvain, which has furnished so many ex- 
 cellent priests. He introduced the Redemptorists once more into 
 his diocese, and continued year by year to improve the condition 
 of the flock confided to him. After taking part in the con- 
 secration of Bishop Mrak, February 7, 1869, Dr. Lefevere was 
 taken seriously sick, and expired on the 4th of March. During 
 Bishop Lefevere's long and able direction of the Church in 
 Michigan Catholicity had grown rapidly in tlie southern penin- 
 sula, so that he left eighty churches with eiglity-eight priests in 
 place of the twenty churches and seventeen priests that he found 
 on his arrival. He extended tlie system of parochial schools,
 
 224 THItS CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 and left a hospital, a house for the insane, and. orphan asylums, 
 for a Catholic population estimated at 150,000. 
 
 RIGHT REV. CASPAR H. BORGESS, 
 
 Second Bishop of Detroit. 
 Caspar Henry Borgess was born on the 1st of August, 1826, 
 at Essen, in the Grand Duchy of Oldenburg. He came to the 
 United States in April, 1839, in his thirteenth year. After hav- 
 ing made the preliminary course of studies and finished philosophy 
 in St. Charles's Seminary, Philadelphia, he entered St. Xavier's 
 College, Cincinnati, in October, 1845, and studied theology under 
 the able professor. Rev. L. Nota, S.J. He was ordained by 
 Archbishop Purcell on the 8th of December, 1848, and said 
 his first Mass in the church of the Holy Trinity. He was 
 then made pastor of the church of the Holy Cross in Co- 
 lumbus. After ten years' service at this church and its mis- 
 sions the Rev. Mr. Borgess was made rector of the cathedral of 
 Cincinnati and chancellor of the diocese. The important func- 
 tions thus imposed upon him he discharged for eleven years, till 
 the venerable Pontiif Pius IX., on the 8th of February, 1870, ap- 
 pointed him Bishop of Calydon and administrator of the diocese 
 of Detroit. He was consecrated on the 24th of April, in the 
 cathedral at Cincinnati, by Bishop Rosecrans, assisted by Bish- 
 ops Luers and Feehan. The new coadjutor assumed direction of 
 the diocese, and in December, 1871, became by succession second 
 Bishop of Detroit. Under his able management the Jesuit Fa- 
 thers have established a college at Detroit, and the Franciscans 
 a central house and scholasticate ; the Little Sisters of the Poor 
 and Nuns of the Good Shepherd arrived. Bishop Borgess had at the 
 commencement of the year 1885 79 churches, 104 priests, a col- 
 lege, 3 academies, 45 parochial schools under Brothers of the 
 Christian Schools, Franciscan Brothers, Sisters of the Immaculate 
 Heart of Mary, Sisters of Notre Dame, of St. Dominic, of Chris- 
 tian Charity, Sisters of Providence, Sisters of St. Agnes, Polish 
 Franciscan Sisters, Ladies of the Sacred Heart, with more than 
 10,000 pupils, and a Catholic population of 102,655 — the annual 
 baptisms being 5,346.
 
 DIOCESE OP DETROIT. 225 
 
 On the 5tli of September, 1886, the Diocesan Preparatory Sem- 
 inary was opened in the city of Monroe. 
 
 The administration of Bishop Borgess was disturbed by the 
 turbulent conduct of the congregation of a Polish church in De- 
 troit. He resigned the see on the 16th of April, 1887, and took 
 up his residence at Cottage Grove, Wayne Co., the Very Rev. Ed- 
 ward Joos becoming administrator. He died May 3, 1890. 
 
 RIGHT REV. JOHN S. FOLEY, D.D., 
 Third Bishop of Detroit, 
 
 Iisr 1888 the Sovereign Pontiff, on the resignation of Bishop 
 Borgess, elected to the see of Detroit the Rev. John S. Foley. 
 
 This clergyman was of a family from Enniscorthy, Ireland, his 
 gi-andfather having fought sturdily at Vinegar Hill. His parents 
 came to the United States in 1817, and took up theii" residence in 
 Baltimore, where John S. was bom, on the 5th of November, 1833. 
 He entered St. Mary's College in 1842, and after a brilliant com'se 
 received his desfi'ee of Bachelor of Arts before he was seventeen. 
 Like his brother Thomas, who rose in time to be Bishop at Chicago, 
 John determined to devote himself to the ser^dce of the altar. He 
 entered the seminaiy at Baltimore, but was subsequently sent to 
 Rome, where he was the first American student at the Apollinaris, 
 the Diocesan Seminary, Rome. He was ordained priest by Cardinal 
 Patrizi, November 20, 1856, and remained a year in Rome to com- 
 plete his studies and win the doctor's cap. On his return to his 
 native diocese he was appointed to St. Bridget's Church, Canton, 
 attending Port Deposit and Havre de Grace. In 1857 he was 
 appointed to Ellicott City, Md., where he remained six years. 
 Having been summoned to Baltimore, he organized St. Martin's 
 parish and erected the church. Dr. Foley has long been regarded 
 as a man of conspicuous zeal and ability, and held important posi- 
 tions in the diocese. At tiie thii-d Plenary Council he acted as 
 Chancellor.
 
 DIOCESE OF DUBUQUE. 
 
 EIGHT KEV. MATTHIAS LOKAS, 
 
 First Bishop of Dahuque. 
 
 Matthias Loeas was born in Lyons, France, in July, 1792, 
 of a family eminent for their piety and social position. His 
 father fell a victim to the infidel revolutionists soon after his 
 birth, but, trained by his mother, young Matthias studied for the 
 priesthood, and was ordained about 1817. Notwithstanding hi? 
 youth he was soon after made superior of the seminary of Lar- 
 gentiere. and resigned the position only to join a band of excel- 
 lent priests who gave missions in the parishes. When Bishop 
 Portier, in 1829, visited France to seek missionaries, Eev. Mr. 
 Loras oifered his services and reached Mobile with the bishop 
 January 3, 1830. For seven years he was pastor of the cathedral 
 and vicar-general of the diocese ; but when the Holy See, on the 
 28th of July, 1837, erected Iowa and Minnesota into a diocese, 
 Rev. Mr. Loras was appointed the first bishop, and was conse- 
 crated by Bishop Portier on the 10th of December. In the dio- 
 cese assigned to him there was but one half-finished church and 
 one priest. Bishop Loras proceeded first of all to France, where 
 he obtained two priests and four seminarians, and with these 
 started for Dubuque, and was installed as bishop April 29, 1839. 
 He at once began with his few priests to build churches and 
 schools, calling the Sisters of Charity to aid as teachers. He 
 made a thorough visitation of his diocese, finding many Cana- 
 dians and half-breeds, whom he brought back to their religious 
 duties. He also established missions among the Sioux, Foxes, 
 and Winnebagoes. Under the care of Bishop Loras the com- 
 munity of Sisters of Charity of the Blessed Virgin, founded in 
 Philadelphia by Very Rev. T. C. Donaghoe, was greatly devel- 
 
 !tt7
 
 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 oped, rendering essential service to tlie diocese of Dubuque. 
 Bisliop Loras encouraged and guided Catliolic immigration, so 
 as to afford the incoming settlers every facility for 23ractising 
 tlieir religion and bringing up their children in the faith. Thus 
 he built up the Church by personal supervision, spending much 
 of his time in going through the diocese, not as on a visitation, but 
 personally beginning the erection of a needed church or school, 
 or aiding to complete it for dedication. This work he continued 
 till Minnesota was formed into a separate diocese in 1851. Be- 
 sides this mission work Bishop Loras established a theological 
 seminary, introduced the Trappist monks and Visitation nuns. 
 
 Bishop Loras sat in the Plenary Council of Baltimore and the 
 ^our preceding Provincial Synods. 
 
 In 1857 he established a hospital, and during his long career 
 was eminent for his charity and love of the poor and afflicted. 
 How Catholicity developed in Iowa under his prudent and con- 
 Btant supervision may be seen in the fact that in the Iowa part 
 of his diocese, where, upon his arrival, he found one priest and 
 one church, he left sixty churches, forty priests, several religious 
 orders, many academies for higher education, and schools and a 
 Catholic population of 54,000. 
 
 His constant labors called at last for one to hold up his hands 
 in liis ministry, and in 1857 the Right Rev. Clement Smyth was 
 consecrated coadjutor. In February of the ensuing year Bishop 
 Loras was stricken down with illness, and though medical skill 
 seemed at first to control the disease, his recovery was but delu- 
 sive. On the 18th of February he retired to his room in the 
 evening, and was soon after found insensible on the floor, stricken 
 with paralysis. The good bishop lingered till the next morning, 
 when he expired. ,
 
 DIOCESE OF DUBUQUE. 229 
 
 RIGHT REV. CLEMENT SMYTH, 
 
 Second Bishop of Dubuque. 
 
 Timothy Smyth was born at Finlea, in the county of Clare 
 Ireland, on tlie 24tli of January, 1810. After studying in Lis 
 native place and at Limerick he entered Trinity College, Dublin, 
 where he was graduated. Renouncing the pursuits open to him, 
 he joined the Presentation Brothers at Youghal, but, feeling 
 called rather to the contemplative than the active life, he sought 
 admission among the Tra23pists at Mount Melleray. His wish was 
 gratified, and he became Brother Clement. AVith the permission 
 of his abbot he some years after established a poor-school at the 
 abbey ; but though he desired to remain a lay member, he was 
 ordered to commence studies for the priesthood. He was or- 
 dained in 1844, and five years later was sent with a Brother to 
 found a house of his order in America, the distressed condition of 
 Ireland giving no hope of extension in that island. Bishop Loras 
 welcomed the Cistercians, and Father Smyth founded a New 
 Melleray near the city of Dubuque, ('hurch, monastery, and poor- 
 school soon rose, and a community of forty-seven members were 
 in time edifying all by their strict monastic discipline. The Avill 
 of the Sovereign Pontiff drew Father Smyth from his seclusion, 
 and the Trappist prior was consecrated Bishop of Thanasis, May 
 3, 1857. Assuming the duties with zeal. Bishop Smyth com- 
 pleted the cathedral and was active in visitations of the diocese. 
 He succeeded Bishop Loras in the see of Dubuque in February, 
 1858. Bishop Smyth rarely went beyond the limits of his dio- 
 cese, and then only at the call of duty, as on the occasion of his 
 visit to Europe in 1862. After a short but painful illness, which 
 he bore with Christian courage, he expired on the 23d of Sep- 
 tember, 1865.
 
 m 
 
 230 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 EIGHT KEV. JOHN HENNESSY, 
 Third Bi)sliop and First Archbishop of Duhiique. 
 
 John Henistessy was born in Ireland, but made this country 
 his home, with the high ambition of laboring to keep fresh in all 
 hearts the faith of his ancestors. He began his labors as a mis- 
 sionary priest in the diocese of St. Louis in 1850 as pastor of the 
 church of 8t. John the Baptist at New Madrid, Mo., and for a 
 few years subsequently of St. Peter's at Gravois, in St. Louis 
 County. While still retaining this charge the Rev. Mr. Hen- 
 nessy was appointed professor of dogmatic theology and Holy 
 Scrij)ture in the theological seminary at Carondelet, and in 1857 
 became superior of that institution, his learning and experience 
 fitting him for the position. He was subsequently attached to 
 the cathedral, and towards the close of the civil war was pastor 
 of St. Joseph's Church in the now episcopal city of St. Josef)h's. 
 Having been elected Bishop of Dubuque on the 24th of April, 
 1866, he was consecrated on the 30th of September in that year. 
 The important diocese confided to Bishop Hennessy comprised 
 the whole State of Iowa, with a rapidly growing Catholic popu- 
 lation Avhich already exceeded a hundred thousand souls, with 
 about sixty priests and seventy-nine churches. 
 
 Early in his administration Bishop Hennessy founded the 
 Mercy Hospital at Davenport on property secured by Kev. Mr. 
 Pelamourgues. He endeavored to establish a college, but it was 
 not till 1873 that St. Joseph's College was opened. It is now in 
 a flourishing condition. 
 
 The same year the Fathers of the ancient ^rder of St. Bene- 
 dict, with Father Augustine Burns as superior, founded St 
 Malachy's Priory at Creston, in Union County, the first English- 
 speaking community of Benedictines in the United States. 
 
 In 1881 the diocese, which had increased greatly, was divided, 
 and a new see established at Davenport. The diocese of Dubuque 
 thus reduced comprised the portion of tlie State of loualying 
 north of the counties of Harrison, Shelby, Audubon, Guthrie, 
 Dallas, Polk, Jasper, Poweshiek, Iowa, Johnson, Cedar, and Scott.
 
 DIOCESE OF DUBUQUE. 231 
 
 By 1884 tlie episcopal city of Dubuque liacl a fine cathedral, dedi- 
 cated to St. Raphael, and twenty-six other churches ; the Mercy 
 Hospital and Marine Hospital, both under the care of the Sisters 
 of Mercy ; an asylum for orphans of German parentage, St. Joseph's 
 College, convents of Visitation and Presentation nuns and of 
 Franciscan Sisters, with several academies and parochial schools. 
 The total number of priests was one hundred and fifty, the 
 churches nearly equalling that number, giving the sixty thousand 
 Catholics of the diocese every advantage for hearing Mass and 
 approaching the sacraments ; while the care of the growing youth, 
 on whose fidelity to the faith so much depended, was evinced by 
 the fact that more than seven thousand six hundred attended 
 Catholic schools. Bishop Hennessy was one of the Fathers of 
 the Third Plenary Council of Baltimore in 1884. 
 
 The United States Census for 1890 reports in the episcopal 
 city of Dubuque: 37 Catholic churches, and Church property 
 valued at $9(39,000, with 21,904 communicants. The latest sta- 
 tistics for th3 entire diocese are given as follows, viz. : 184 priests, 
 60 seminarians, 145 churches, 90 chapels and colleges, 54 parochial 
 schools with 6,676 pupils, and a Catholic population of 100,000. 
 
 In 1893, Bishop Hennessy was made Archbishop of Dubuque, 
 the diocese having been created an archbishopric. At that time 
 it contained 215 priests, 250 churches, 90 chapels, 1 seminary, 1 
 college, 8 academies, 2 orphanages, 3 hospitals, 1 asylum, and 100 
 parochial schools with an attendance of 13,000.
 
 ■fvi 
 
 DIOCESE OF ERIE. 
 
 RIGHT REV. JOSUE M. YOUNG, 
 
 Second Bishop of Erie. 
 
 Joshua Moody Young was born at Shapleigh, Maine, Octo- 
 ber 29, 1808, and was brought up in the Protestant doctrines 
 which his parents professed. After passing through the district 
 schools he entered the printing-offiee of the Eastern Argus at 
 Portland in 1823. Here he met a Catholic, whom he attacked 
 in the usual way on the score of religion; but he found his fel- 
 low-printer to be a man able to give an account of his faith, and 
 one who lived up to it. Young began to read Catholic books, 
 and the good seed germinated. After editing a paper at Saco 
 he returned to Portland about the time of Bishop Fenwick's visit 
 in 1827. He soug^ht throug^h his friend an introduction to the 
 bishop, and received a series of instructions from that learned 
 prelate. He was baptized in 1828, taking the name of Josue 
 Maria, and soon proceeded to Cincinnati with the view of enter- 
 ing the priesthood. After a time spent there he was sent to 
 Mount St. Mary's, and was ordained in 1837. The Rev. Mr. 
 Young was for seven years a laborious missionary, much of the 
 time at Lancaster, Ohio. On the erection of the see of Erie in 
 1852 Bishop O'Connor was appointed to the new diocese; but 
 Rev. Mr. Young ^vas reluctant to replace him at Pittsburgh, and 
 Bishop O'Connor returned to his former see. Rev. Mr. Young 
 was consecrated Bishop of Erie April 23, 1854, by Archbishop 
 Purcell, and besran to orsjanize the diocese confided to his care. 
 He founded an hospital at Erie, erected a fine school, which he 
 placed under the charge of the Franciscan Brothers and Sisters 
 of St. Joseph. Other academies and schools and an infirmary, as 
 well as churches, erected in various parts of the diocese, proved 
 his activity and zeal. He was, too, an ardent supporter of the 
 
 332
 
 DIOCESE OF ERIE. 233 
 
 temperance cause, and by example and precept endeavored to 
 withdraw his ilock from intoxicating, drinks. By his influence 
 all his brothers and sisters except one embraced the Catholic 
 faith, although at first his becoming a Catholic and a priest 
 caused a mysterious horror in the family. In the midst of his 
 active administration Bishop Young was suddenly stricken down 
 with heart-disease, and survived only long, enough to receive the 
 last sacraments before his death, September 18, 1866. 
 
 RIGHT REV. TOBIAS MULLEN, 
 
 Third Bishop of Erie. 
 
 Tobias Mullen was born in the parish of Urney, County 
 Tyrone, Ireland, the youngest of the six sons of James Mullen 
 and Mary Travers. His earliest days were spent on a farm, and 
 after attending the schools in the neighborhood of his home he 
 made classical studies at Castlefin. About 1840 he was ex- 
 amined with others by Bishop McLaughlin, and passed so suc- 
 cessfully that he was directed to prepare for the Irish College 
 in Paris. Before the young man was ready to start he attended 
 another examination of all the students of the diocese, and, pass, 
 ing this with honor, he was sent to Maynooth. While there 
 young Mullen, with four other students, having listened to an 
 appeal from Bishop O'Connor, of Pittsburgh, they all resolved to 
 devote themselves to the American missions under the direction 
 of that prelate. After prosecuting his theological studies for 
 some time in Pittsburgh he was ordained on the 1st of Septem- 
 ber, r^44, by Bishop O'Connor, and served for about two years 
 as assistant at the cathedral in Pittsburgh. Rev. Mr. Mullen 
 was afterwards charged with the care of congregations at Johns- 
 town and in Jefferson County. Nine years after he was appoint- 
 ed pastor of St. Peter's, Allegheny City. Here he remained 
 thirteen years, and for a considerable period \vas vicar-general of 
 the diocese under Bishop Domenec.
 
 234 
 
 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 Rev. Mr. Mullen was appointed Bishop of Erie on tlie death 
 of Bishop Young, and was consecrated August 2, 1868. The 
 development of the oil-springs discovered more than two cen- 
 turies ago by the Franciscan De la Roche caused an influx of 
 people into this diocese, bringing many Catholics ; but the popu- 
 lation was not always permanent, and churches erected for large 
 congregations became in a few years scantily attended. Yet 
 during the administration of Bishop Mullen the population has 
 increased from thirty to forty five thousand, and the churches 
 from fifty-five to eighty-four. On his installation the diocese 
 had but thirty -five priests ; it has now sixty secular clergymen 
 and seven Benedictine Fathers. The Con2:re2:ation of the Most 
 Holy Redeemer has, within a few years, established a prepara- 
 tory college at Northeast, There are academies for young ladies 
 under Benedictine nuns, under Sisters of St. Joseph, and j^aro' 
 chial schools under their care and that of the Sisters of the Hu 
 mility of Mary. There are in the fifty-eight parochial school? 
 5,687 pupils. Besides this the diocese has two hospitals and an 
 asylum. 
 
 The numbers had increased in 1 891 to the following : 72 prieol,^ , 
 10 seminarians, 105 churches, 46 chapels and stations, and 60,000 
 adherents.
 
 DIOCESE OF FORT WAYNE. 
 
 RIGHT REV. JOHN HENRY LUERS, 
 
 First Bishop of Fort Wayne. 
 
 John Henry Luees was born near the city of Mlinster, Ger- 
 many, September 29, 1819, and emigrated witli his family to the 
 United States in 1833. He was soon placed as a clerk in a store 
 at Piqiia, Ohio ; but he desired to become a priest. An acci- 
 dental meeting with Bishop Purcell encouraged the hopes of the 
 young man and enabled him to enter the Lazarist Seminary 
 of St. Francis Xavier. He was ordained priest November 11, 
 1846, and was stationed in the parish of St. Joseph, where a 
 half-finished church needed an active hand. The Rev. Mr. Luera 
 completed the sacred edifice, and beside it erected a substantial 
 school-house, into which he gathered the children of the parish 
 after making a careful census. Here he labored for years, seek- 
 ing the -Salvation of his flock. 
 
 When the see of Fort Wayne was erected the Rev. Mr. Luers 
 was chosen bishop, to his own great surprise, and was consecrated 
 January 10, 1858. His diocese contained a small frame build- 
 ins: for his cathedral and nineteen other churches, attended bv 
 fourteen priests, though the diocese comprised thirty-eight coun- 
 ties. During his administration a cathedral was erected, but he was 
 more anxious to preserve the religion of his flock, and by con- 
 stant visits to parts where Catholics had settled he encouraged 
 the erection of parochial churches. Bishoj^ Luers obtained 
 priests to meet their wants, and, holding a synod, established 
 sound regulations. On a visit to Rome in 1864 he was commis- 
 sioned by Pope Pius IX. with the task of drawing up a constitu- 
 tion and rules for the Sisters of the Holy Cross. The Congrega- 
 tion of Priests of the Holy Cross found in him a warm and ear- 
 nest friend, and that community, under the guidance of the vene- 
 
 «i35
 
 •^ 
 
 236 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 rable Father Sorin, has grown to be one of the most important 
 bodies of regular priests in the country, the University of Notre 
 Dame being one of our greatest Catholic institutions. Bishop 
 Luers attended the Provincial Councils of Cincinnati and the 
 Plenary Council of Baltimore. In June, 1871, he went to Cleve- 
 land to ordain some of the seminarians, and while on his way to 
 the episcopal residence on the morning of the 2^th, before taking 
 a train to another diocese, the charitable bishop was stricken 
 down with apoplexy. He was carried to the bishop's house and 
 expired a few moments after receiving the last sacraments. 
 
 RIGHT REV. JOSEPH DWENGER, 
 
 Second Bishop of Fort Wayne. 
 
 Joseph Dwenger, was born in 1837 at St. John's, near Min- 
 ster, Ohio, of parents who had recently emigrated from Ankum, 
 in Hanover. He lost his father at the age of three, and on his 
 mother removino; to Cincinnati he was sent to tbe school of the 
 Holy Trinity. At the age of twelve he lost his mother also, but 
 the Rev. Mr. Kunkler took the talented orphan boy and placed 
 him with the Fathers of the Precious Blood. Yoiino; Dweno-er 
 began his studies for the priesthood, and completed them in the 
 Seminary of Mount St. Mary's of the West. He was ordained 
 priest in the chapel of that institution by Archbishop Purcell on 
 the 4th of September, 1859. How highly he was esteemed may 
 be inferred from the fact that he was appointed professor and 
 director in the seminary of the Precious Blood, and retained the 
 position for three years. He was then placed in charge of the 
 congregations at Wapakoneta and St. Mary's, and showed him- 
 self a zealous missionary priest, ever anxious for the welfare of 
 his flock. He was also secretary and consultor in his order, and 
 the founder of the seminary at Carthageua. From 1867 to 1872 
 he was employed in giving missions in Ohio, Kentucky, and In- 
 diana. Having been selected to succeed Bishop Luers, he was 
 consecrated by Archbishop Purcell, assisted by Bishops Toebbe
 
 DIOCESE OF FORT WAYNE. 237 
 
 and Borgess, on the 14tli of April, 1872, and was the youngest 
 member of the hierarchy. The development and proper organi- 
 zation of the parochial schools has been the great object of his 
 attention. He established a Diocesan School Board, which intro- 
 duced into the schools uniformity of teaching and grading as well 
 as in text-books, and has since exercised a wise supervision over 
 them. The reports are annually printed, and stimulate the faith- 
 ful to sujDport the schools. In 1884 there were sixty schools 
 with eight thousand pupils — nearly nine per cent, of the total 
 Catholic population of 85,000. His diocese had also the uni- 
 versity of Notre Dame, under the Priests of the Holy Cross, with 
 Sisters of the same origin ; Priests and Sisters of the Precious 
 Blood, Sisters of the Third Order of St. Francis attending schools 
 and hospitals, Poor Handmaids of Christ similarly employed, 
 Sisters of Providence, and Sisters of Notre Dame. 
 
 On the occasion of the American pilgrimage to Rome Bishop 
 Dwenger accompanied it as superior. In 1883 he paid his official 
 visit to the See of Peter. He had attended the Second Plenary 
 Council of Baltimore, as theologian to Archbishop Purcell and rep 
 resentative of the order of the Precious Blood ; and the Third Plen- 
 ary Council as Bishop of Fort Wayne. After its close he proceed- 
 ed to Rome on important matters connected with it. During his 
 episcopate there have been erected two hospitals, two orphan asy- 
 lums, one manual-labor school, and thirty-two new churches. 
 
 In 1891 there were in this diocese 79 secular and 42 regular 
 priests, with 20 seminarians as candidates for the priesthood ; 126 
 churches and 3 others in process of building, also 19 chapels; 64 
 parochial schools, attended by more than 8,000 pupils ; 2 orphan 
 ages with 214 orphans, 5 hospitals, and a Catholic population of 
 V2,125. 
 
 After a long and successful episcopate, Bishop Dwenger passed 
 to his final reward in 1892.
 
 DIOCESE OF GALYESTOK 
 
 I 
 
 EIGHT REV. CLAUDE MARY DUBUIS, 
 
 Second Blsliop of Galveston. 
 
 Claude Mary Dubuis was boru iu France about tlie year 
 1817. He was one of the early missionaries whom Bishop Odin 
 drew to Texas. He was stationed in 1847 in the difficult mis- 
 sion of Castroville, where he suffered greatly, living in a wretched 
 hut till he and his fellow-missionary built a house with their 
 own hands. An accident for a time placed his life in danger, 
 but a constitution of iron enabled the zealous priest to endure 
 all, where others sank under their trials. His associate, the 
 Rev. Mr. Chazelle, died of typhus, while he himself was so ill 
 that he was able to say Mass only by resting from time to time 
 before he could administer the Holy Viaticum to his fellow-priest. 
 He persevered, however, and even established a school. About 
 1850 he was transferred to San Antonio, and was for many years 
 pastor of San Ferdinand's Church, and, with the aid of curates, 
 attended a large and scattered flock. Here, too, he showed zeal 
 for education, aiding greatly the Ursulines in establishing a con- 
 vent. On the promotion of Bishop Odin to the see of New 
 Orleans the Rev. Mr. Dubuis was chosen as his successor, and 
 was consecrated November 23, 1862, taking possession of his 
 see during the difficult period when the South was ravaged by ' 
 contending armies. When peace was restored Bishop Dubuis 
 endeavored to repair the losses which religion had sustained, and 
 by 1874 the diocese contained fifty-five churches and chaj^els, with 
 eighty -three priests and about 100,000 Catholics. On the 3d of 
 September in that year the diocese of San Antonio and the vi- 
 cariate-apostolic of Brownsville were created ; but Bishop Du- 
 buis' health made him solicit a coadjutor, and the Right Rev. P. 
 Dufal, who had been ^/^nsecrated Bishop of Delcon in 1860 and
 
 DIOCESE OF GALVESTON. 
 
 Vicar- Apostolic of Eastern Bengal, was transferred May 14, 
 1878, to Texas as coadjutor with the right of succession ; he re- 
 signed, however, in 1880, but Bishop Dubuis retired to France, 
 and the next year resigned the see of Galveston. 
 
 RIGHT REV. NICHOLAS A. GALLAGHER, 
 
 Bislwp of Canopus and Administrator of Galveston. 
 
 Nicholas A. Gallagher was born at Temperance ville, Bel- 
 mont County, Ohio, on the 19 th of February, 1846, and, after 
 pursuing literary and divinity studies at Mount St. Mary's of the 
 West, was ordained priest at Columbus on Christmas day in the 
 year 1868. He was known for many years as a zealous and 
 talented priest of the diocese of Columbus, where his piety and 
 executive ability, as well as his devotedness to his sacred calling, 
 made him remarked by all. From 1869 to 1871 he was attached 
 to St. Patrick's Church, under Bishop Rosecrans, and from it 
 attended the chapel of St. Joseph's Cathedral before the sol- 
 emn opening of that church itself. He was next president of 
 St. Aloysius' Seminary from 1871 to 1876, and when St. Joseph's 
 became the bishop's residence Rev. Mr. Gallagher was appoint- 
 ed pastor of St. Patrick's. During the vacancy of the see from 
 October, 1878, to August, 1880, he was administrator, and was then 
 made vicar-general. The Holy See selected this able clergyman 
 to regulate the affairs of the diocese of Galveston as admin- 
 istrator, appointing him Bishop of Canopus. He was conse- 
 crated at St. Mary's College, Galveston, on Sunday, April 30, 
 1882, by the Right Hev. Edward Fitzgerald, Bishop of Lit- 
 tle Rock. He then assumed the administration of the diocese, 
 of which Dr. Dubuis still retained the title of bishop. During 
 the short period since his consecration Bishop Gallagher, laboring 
 assiduously, has done much to restore order and meet the difficul- 
 ties of the diocese confided to him. In the portion of Texas 
 under his charge there were in 1884 forty priests, with fifty 
 churches and chapels, and, as is estimated, some eight-and-thirty
 
 IWJ 
 
 240 
 
 THE CATHOLIC HIERARCHY IN 'THE UNITED STATES. 
 
 thousand Catholics. There are several female academies under 
 the Ursuline nuns and other religious, and two charitable in- 
 stitutions, but much has yet to be accomplished in the direction 
 of parochial schools. This task and the keeping pace with 
 increasing immigration make the position of Bishop Gallagher 
 one of trial. 
 
 There are reported for 1891, in this diocese : 49 priests, at- 
 tending 66 churches and 17 chapels; 16 ecclesiastical students, 17 
 parochial schools with 4,148 pupils, 1 college, 12 academies, and 
 3 charitable institutions, and a Catholic popxil-xtion of 42,000.
 
 DIOCESE OF GRAND RAPIDS. 
 
 EIGHT REV. HENRY JOSEPH RICHTER, 
 
 First Bishop of Grand Rapids. 
 
 Henry Joseph Richter was born on tlie 9tli of April, 1838, 
 at Neuen Kirclien, in the Grand Duchy of Oldenburg. After 
 studying in the local schools he came to the United States in 
 1854 and entered St. Paul's School, in Cincinnati, in the succeed- 
 ing year. This was followed by five years of steady application 
 in St. Xavier's, the college at Bardstown, and Mount St. Mary's. 
 He went to Rome in 1860, entering the American College, and 
 winning his doctor's cap in 1865, was ordained on the 10th of 
 June by Cardinal Patrizi. Returning to Cincinnati in October, 
 he was made vice-president of Mount St. Mary's Seminary, where 
 he filled the chairs of dogma, philosophy, and liturgy till 1870. 
 He then founded the church of St. Laurence, and made it a 
 thriving parish ; was director of the Academy of Mount St. Vin- 
 cent, and one of the Committee of Investigation of the diocese. 
 When His Holiness Leo XIII. established the diocese of Grand 
 Rapids on the 19th of May; 1882, the Rev. Dr. Richter was se- 
 lected for the new see. He was consecrated and enthroned in 
 St. Andrew's, Grand Rapids, on the 22d of April, 1883, by the 
 Right Rev. William Henry Elder, Coadjutor of Cincinnati. 
 
 The diocese confided to Bishop Richter contained thirty-three 
 churches with resident pastors, seventeen parochial schools with 
 2,867 scholars, out of a population of forty or fifty thousand Ca- 
 tholics. There were also two hos23itals and an oi-phan asylum. 
 There is a community of Franciscans at the Indian settlement of 
 Cross Village ; and Sisters of Charity, of Providence, of Notre 
 Dame, of the Immaculate Heart of Mary, with Franciscan and 
 
 243
 
 244 
 
 THE CATHOLIC HIERARCHY IN TE? UNITED STATES. 
 
 Dominican Sisters, in charge of academies, schools, and charitable 
 institutions. 
 
 The total number of churches in the diocese in 1884 is given 
 as ninety, with fiftv-two priests, for a population of nearly sixty 
 thousand. 
 
 In 1891 these numbers had increased as follows : priests, 71 ; 
 total number of churches, 116 ; chapels and stations, 57 ; parochial 
 schools, 39, with 8,110 j^upils; 3 hospitals, and a Catholic popu- 
 lation of 114,925. 
 
 1
 
 DIOCESE OF GRASS YALLEY. 
 
 EIGHT EEV. EUGENE O'CONNELL, 
 
 Firat Bishop of Grass Valley. 
 
 Eugene O'Connell was born in tlie parisli of Kingscourt, in 
 the diocese of Meatli, Ireland, and studied in the diocesan semi- 
 nary of Navan, and subsequently at Maynooth, where he was or- 
 dained in 1842. He remained at Navan as professor for several 
 years, and then joined the community at All Hallows' College, 
 where he rendered very great service. Here he spent several 
 years, leaving it for a time to act as missionary in California. 
 There he was appointed president of Santa Inez College and 
 president of St. Thomas' Theological Seminary. When it was 
 resolved to divide the diocese of San Francisco by erecting the 
 vicariate-apostolic of Marys ville, the Rev. Eugene O'Connell 
 was selected. He was consecrated Bishop of Flaviopolis in the 
 college of All Hallows on the 3d of February, 1861, by the Most 
 Rev. Dr. Cullen. The next month he set out for his vicariate, 
 which comprised the portion of California north of the thirty- 
 ninth degree and the Territory of Nevada. In this district he 
 found only four priests* He made Marysville his residence and 
 took charge of it as his personal mission, attending with one 
 priest the stations in California; while Nevada at first gave 
 greater hopes. Virginia City soon had two churches, one under 
 the Rev. P. Manrgue, the other directed by the Passionist Fa- 
 thers. Bishop O'Connell established the Sisters of Notre Dame 
 at Marysville, and Sisters of Mercy at Grass Valley, in August, 
 1863. Churches were soon established at Downieville, Forest 
 Hill,- Grass Valley, Mendocino, and Weaverville, whence priests 
 attended a number of stations. Orphan asylums were the bish- 
 op's next object. On the 3d of March, 1868, Pope Pius IX. es- 
 tablished the diocese of Grass Valley, comprising the territory 
 
 245
 
 246 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 between the Pacific and the Colorado, between the 39th and 42d 
 degrees. Some years after Bishop O'Connell, worn out by his 
 labors in the large and toilsome field, obtained as a coadjutor 
 the Right Rev. P. Manogue, and in 1884 he resigned the see and 
 was transferred to Joppa, The progress of Catholicity in that 
 portion of the country has been slow, and Nevada, prematurely 
 made a State, has declined rapidly in population. 
 
 As the Right Rev. Dr. Manogue became in May, 1886, Bishop 
 of Sacramento — a new diocese, including the former one of Grass 
 Valley — n sketch of his life will be found under that head. 
 
 DIOCESE OF SACRAMENTO. 
 
 RIGHT REV. PATRICK MANOGUE, D.D., 
 
 Second Bishoj) of Grass Valley and First of Sacramento. 
 
 The vicariate-apostolic of Marysville becauie in time the dio- 
 cese of Grass Valley; but the progress of the Church had not 
 been rapid, and, as some of the adjacent parts of California needed 
 easier access to a bishop, the Sovereign Pontiff, on the 28th of 
 May, 1886, added to the diocese of Grass Valley the counties of 
 Sacramento, Yolo, Tuolumne, Amador, Calaveras, Mariposa, El 
 Dorado, Placer, Alpine, and Mono, in California, and Esmeralda 
 County, in Nevada. Sacramento City, the capital of California, 
 became the see of the new diocese, and to it Bishop Manogue 
 was transferi'ed. 
 
 Patrick Manogue w^as born in 1831 at Desert, County Kil' 
 kenny, Ireland, and arrived in this country in his boyhood, after 
 preliminary studies at Callan. He was throwm into the m.idst 
 of a New England community, where he found mnn of nl] id ens,
 
 DIOCESE OF SACTlAJIE:!iTO. 247 
 
 all claiming to be the organs of perfect religions, and all agree- 
 ing in one single point — an insensate ignorance of everything re- 
 lating to the Catholic Church, and consequently a deep-seated 
 prejudice against it. Called on constantly to explain and defend 
 his faith, he resolved to become a priest, and entered the uni- 
 versity of St. Mary's of the Lake, Chicago. After pursuing a 
 classical and philosophical course in that institution he was sent 
 to Paris, and made his theological studies in the great seminary 
 of St. Sulpice. He was ordained priest in 1861 by Cardinal Mor- 
 lot in the parish church of St. Sulpice. He soon after joined 
 the California mission, and about 1864 was one of the first priests 
 sent to Nevada. He erected St. Mary's, a very fine church, in 
 Tirginia City, and established a house of Sisters of Charity. He 
 continued his mission labors here for many years, acting for no 
 fewer than fifteen as vicar-general of the diocese of Grass Valley, 
 and obtaining favorable comments from all for his zeal and en- 
 ergy. The diocese is a large and thinly settled one, and when 
 the priest first selected as coadjutor to Bisho]3 O'Connell shrank 
 from the onerous duty, the Holy See, July 27, 1880, selected the 
 hard-working and unambitious but able priest of Vii'ginia City. 
 He was consecrated Bishop of Ceramos on the 16th of January, 
 1881, by Archbishop Alemany in St. Mary's Cathedral, San 
 Francisco. The ill-health and infirmities of Eight Kev. Dr. 
 O'Connell devolved much of the administration on the coadjutor, 
 till by his resignation in 1884 the Right Rev. Dr. Manogue be- 
 came second Bishop of Grass Valley. His diocese contains only 
 from seven to ten thousand Catholics, with thii'ty-five priests and 
 thirty-seven churches. Sisters of Notre Dame, of Charity and 
 Mercy, as well as Dominican nuns, conduct academies, schools, 
 asylums, and an hospital. Zealous priests have begun an earnest 
 work at the Tndian Reservation to save the last remnant of the 
 I\Iission Indians. 
 
 The summary for 1891 displays the following figures: 43 
 priests, 57 churches and 90 chapels, 3 academies for girls, also 10 
 parochial schools, 4 charitable institutions, and a Catholic popu- 
 lation of 25,000.
 
 DIOCESE OF GREEN BAT. 
 
 RIGHT REV. JOSEPH MELCHER. 
 
 First Bishop of Green Bay. 
 
 Joseph Melcher vras born in Vienna in tlie year 1807. Af- 
 ter pursuing his preliminary studies in tliat capital lie went to 
 IVIodena to complete his course, and there won the doctor's 
 cap. After his ordination in 1830 he became one of the chap- 
 lains at the court of Austria, but he longed to devote himself 
 to the laborious life of a missionary beyond the limits of Europe. 
 Whe^ Bishop Rosati visited Vienna to solicit German priests for 
 his diocese, the Rev. Mr. Melcher offered his services, and came 
 to the United States in 1843. He was stationed at Little Rock, 
 Arkansas, and remained there till the next year, when that State 
 was erected into a separate diocese. Rev. Mr. Melcher was then 
 recalled to St. Louis and appointed pastor of St. Mary's Church, 
 in which position he remained till he was called to the episco- 
 pate. He had also for many years held the responsible position 
 of vicar-general of the diocese. On the erection of the see of 
 Green Bay, March 3, 1868, he was chosen its first bishop and 
 was consecrated in the cathedral, St. Louis, July 12, 1868. His 
 diocese comprised the part of Wisconsin from the east bank of 
 the river of that name to Lake Michigan, and running north from 
 the Fox and Manitowoc rivers to the State line. He found 
 sixteen priosts for a population of more than forty thousand 
 Catholics fi'om various countries. He proceeded to organize his 
 diocese, and so successfully that in the report furnished by 
 him in 1873 he could claim sixty-five churches and chapels, 
 
 248
 
 DIOCESE OF GREEN BAY. 249 
 
 attended by fifty-six priests, two thousand cliildren in the Ca' 
 tbolic schools, in a total Catholic population of sixty thousand. 
 Bishop Melcher died piously, at Green Eay, on the 20th of 
 December, 1873. 
 
 EIGHT KEV. FKANCIS XAVIER KRAUTBAUER, 
 
 Second Bishop of Green Bay. 
 
 Feancis Xavier Krautbauer was born on the 12th of 
 January, 1824, at Bruck on the Oberpfalz, diocese of Ratisbonne, 
 and after pursuing his studies in his native country, and being 
 raised to priestly orders on the 16th of July, 1850, he came 
 to America in the following autumn to devote himself to mis- 
 sionary work among his countrymen. From 1851 to 1859 we see 
 him laboring in a poor parish at Rochester, then in the diocese 
 of Buffalo. He showed his zeal for Catholic education by estab* 
 lishing a school for children of both sexes, placing the girls under 
 School Sisters of Notre Dame, and deeming it sounder policy to 
 retain his congregation in a little frame church till the school was 
 erected and paid for, rather than cripple the parish by erecting 
 a fine church beyond its means. In 1859 Rev. Mr. Krautbauer 
 went to Milwaukee to become chaplain and director at the 
 church of Our Lady of the Angels, connected with the mo- 
 ther-house of the School Sisters of Notre Dame. Here he re- 
 mained for more than ten years, his influence being felt in the 
 community of Sisters, who profited by his counsels. Having 
 been selected to succeed Bishop Melcher, Dr. Krautbauer was 
 consecrated June 29, 1875, and took possession of the see of 
 Green Bay. The diocese contained sixty-three priests and ninety- 
 two churches, the Servites representing the religious orders, with 
 Servite nuns, Ursulines, School Sisters of Notre Dame, Sisters of 
 the Third Order of St. Francis and St. Dominic, Sisters of St. 
 Agnes. The population comprised English-speaking Catholics, 
 with others of German, French, Hollandish, Bohemian, Walloon^
 
 250 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 Polish, and Indian tongues. Many congregations contained rep- 
 resentatives of several languages. Bishop Krautbauer labored 
 earnestly to extend the school system, and by 1884 could num- 
 ber 96 priests, 111 churches, and 15 chapels, with 44 parochial 
 sch6ols in which 5,292 children were saved from the soul-wither- 
 ering influence of the public-schools, where religious teaching is 
 excluded. The resources of the diocese by the policy of Bishop 
 Krautbauer have been greatly enhanced, although the popula- 
 tion had not increased in the same ratio as the priests and insti- 
 tutions. 
 
 Bishop Krautbauer continued his zealous labors to the end. 
 On the 16th day of December, 1885, he was found dead in his bed. 
 
 The diocese of Green Bay shows the following statistics for 
 the year 1801 : priests, 106 ; seminarians, 9 ; hospitals, 3 ; schools, 
 70, with 10,785 pupils reported in attendance; 163 churches and 
 8 chapels, with a Catholic population of 100,000.
 
 DIOCESE OF HARRISBURG. 
 
 RIGHT REV. JEREMIAH F. SHAA^AHAN, 
 
 First Bishop of Harrishurg. 
 
 Jeremiah F. SnAi^AHAisr was born in Susquehanna County, 
 Pennsylvania, and pursued all his studies in his native State, 
 from his earliest rudiments to the close of his ecclesiastical 
 course. He was ordained priest by Right Rev. John Nepomu- 
 cene Neumann, Bishop of Philadelphia, in July, 1859. The ex- 
 tent of his learning, his administrative powers and piety, led to 
 his appointment as rector of the Preparatory Seminary at Glen 
 Riddle, where boys who evince the piety and zeal likely to pro- 
 duce a vocation are trained in classical and general learning to 
 fit them for entrance into the diocesan seminary, in case God 
 calls them to the priesthood. Under his fostering care the es- 
 tablishment at Glen Riddle sent many students to the seminary, 
 who in time were ordained to the priesthood. He was selected 
 as first bishop of the new see of Harrisburg, established in 1868, 
 and was consecrated in the cathedral of St. Peter and St. Paul, 
 by Archbishop Wood, assisted by Bishop McGill, of Richmond, 
 and Bishop Domenec, of Pittsburgh, on Sunday, July 12, 1868. 
 
 The diocese of Harrisburg was another taken from that of 
 Philadelphia, which once embraced the whole States of Penn- 
 sylvania and Delaware, and a district in New Jersey. The part 
 of Pennsylvania confided to the care of Bishop Shanahan com- 
 prised the counties of Dauphin, Lebanon, Lancaster, York, 
 Adams, Franklin, Fulton, Cumberland, Perry, Juniata, Mifflin, 
 Centre, Clinton, Union, Snyder, Northumberland, Montour, and 
 Columbia. The diocese lying along the southern part of the 
 State was not insignificant in extent, but, though it comprised 
 
 251
 
 252 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 within its limits two of the oldest Catholic missions in the State, 
 the Catholic j)opulation was comparatively small. Conewago and 
 Lancaster had at a very early day been visited by the Jesuit mis- 
 sionaries from Maryland, and those zealous missionaries of colo- 
 nial days established residences and churches there before the 
 American Revolution, Father William Wapeler being the pioneer 
 priest at both places, as early as 1741. When Bishop Shanahan 
 began to organize his diocese he found about twenty-five thou- 
 sand of the faithful, with forty churches and twenty-two priests. 
 There were convents with academies at McSherrystown, Leba- 
 non, and Lancaster, but there were only seven parochial schools. 
 Harrisburg, though the capital of the State, contained but two 
 churches, and the newly- consecrated bishoj) took up his residence 
 at St. Patrick's, "acting as rector. The diocese does not increase 
 much by immigration, but develops by the natural growth of the 
 Catholic body. Accordingly the great care of the bishop was 
 to do all in his power to save for religion and society the rising 
 generation. He introduced the Sisters of Mercy, of St. Joseph, 
 of Christian Charity, of the Holy Cross, and the Seton Sisters of 
 Charity from New York. The result has been consoling. By 
 1881 the diocese contained seven academies for the higher edu- 
 cation of girls, twenty-nine parochial schools, attended by more 
 than four thousand pupils ; there were two asylums to save orphans 
 from misery and loss of faith. Eleven new churches had been 
 erected, and he had forty-five priests, nearly one for every church 
 in his diocese. 
 
 On December 24, 1886, this good Bishop passed to his eternal 
 reward. He was succeeded by the Right Rev. Thomas McGrov- 
 ern, whose life will be found in this volume.
 
 DIOCESE OF HARTFORD. 
 
 RIGHT REV. WILLIAM TYLER, 
 
 First Bishop of Hartford, 
 
 William Tyler was born on the 5tli of June, 1806, at Derby, 
 Vermont, his father being a substantial farmer, his mother a sis- 
 ter of the famous convert, Rev. Daniel Barber. She followed 
 the example of her relatives, and soon after their conversion, in 
 1816, was received into the Church with her three sons and four 
 daughters. When about fifteen William entered the classical 
 school established at Claremont by Rev, Virgil Barber. Show- 
 ing a vocation for the priesthood, he was taken into his house by 
 Bishop Fenwick, and began his theological course, receiving or- 
 dination in Pentecost week, 1828. 
 
 His first appointment was in the cathedral, Boston, where his 
 zeal and piety, as well as his charity, won all hearts, his only ab- 
 sence being a short missionary service at Aroostook. He Avas in 
 time made vicar-general of the diocese, and on its division in 
 1843 he was selected as the first to wear the mitre as Bishop of 
 Hartford. He was consecrated on the 17th of March, 1844, by 
 Bishop Fenwick, and proceeded to his diocese, which embraced 
 Rhode Island and Connecticut, and contained only six priests. 
 He took up his residence at Providence, making the church of St. 
 Peter and St. Paul his cathedral. The health of Bishop Tyler 
 was never strong, and he loved retirement and prayer; but he 
 was zealous in his missionary and episcopal duties, and gradually 
 increased the numbers of his clergy and churches, accomplishing 
 all the more by means of allowances from the Leopoldine Society. 
 He attended the Sixth and Sev^enth Councils of Baltimore, pre- 
 senting to the Fathers of the latter S5'-nod a cei'tificate that he 
 could not long survive, and asking permission to resign his see. 
 
 253
 
 25-4 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 The appointment of a coadjutor was recommended by the Fathers 
 of the council, but Bishop Tyler returned to his diocese only to 
 be stricken down by a rheumatic fever. He was for a time de- 
 lirious, but recovered his faculties, and, receiving the last sacra- 
 ments, gave the final directions as to the affairs of the diocese, 
 and, closing his eyes to all earthly things, murmured pious ejacu- 
 lations and prayers till his soul departed, June 18, 1849. 
 
 % 
 
 RIGHT REV. BERNARD O'REILLY, 
 
 Second Bishop of Hartford. 
 
 Bernard O'Reilly was born in the County Longford, Ireland, 
 in 1803, and after a pious education declared as he reached his 
 majority that he felt called by God to serve him in the priest- 
 hood and on the American mission. Sailing for America Janu- 
 ary 17, 1825, the young Levite entered the College of Montreal, 
 and, completing his theological studies at St. Mary's College, 
 Baltimore, he was ordained in New York, October 13, 1831. 
 He was appointed to St. James' Church in Jay Street, Brooklyn, 
 and was a faithful pastor during the cholera of 1832, being twice 
 prostrated by the disease while attending his flock. In Decem- 
 ber, 1832, he was made pastor of St. Patrick's Church, Rochester, 
 his district extending from Auburn to Niagara. When the see of 
 Buffalo was erected, in 1847, Bishoj) Timon summoned him to 
 that city and appointed him vicar-general. The hospital of the 
 Sisters was his especial care, and he ably defended it against the 
 aspersions of the Rev. John C. Lord, a Presbyterian clergyman. 
 The Council of Baltimore in 1849 recommended him as coad- 
 jutor to Bishop Tyler, but on the sudden death of that prelate 
 he was consecrated Bishop of Hartford, on the 10th of November, 
 1850, the ceremony taking place in St. Patrick's Church, Roch- 
 ester. He took up the administration with zeal and energy, but 
 found that his little flock excited great hostility from the popu- 
 lation among whom they were scattered. When the bishop in-
 
 DIOCESE OF HARTFORD. 255 
 
 troduced the Sisters of Mercy into his diocese in 1855, the good 
 religious were threatened by a mob ; but he fearlessly faced the 
 furious crowd, declaring that it was their home, and that they 
 should not leave it for an hour. " 1 shall protect them while I 
 have life, and, if needs be, register their safety with my blood." 
 He increased his clergy to forty-two and his churches to forty-six, 
 established five academies and three orphan asylums, and beheld 
 his flock advance to seventy thousand. To carry out more ex- 
 tensive plans for the spiritual good of his flock Bishop O'Reilly 
 sailed to Europe on the 5th of December, 1855. He secured a 
 religious community to direct schools for boys in his diocese, and, 
 paying a visit to his aged parents, embarked for New York on 
 the steamer Pacific, Januaiy 23, IS 56. No tidings of the vessel 
 or her passengers ever reached either shore. The good bishop 
 in the midst of his labors had been summoned to his reward. 
 
 RIGHT REV. FRANCIS PATRICK McFARLAND, 
 
 Third Bishop of Haj'tford. 
 
 Frai^cis Patrick McFarland was born at Franklin, Pennsyl- 
 vania, April 16, 1819, and was early trained to piety by his 
 parents. Evincing talent and a desire to minister at God's altar, 
 he entered Mount St. Mary's College, and, on the completion of 
 the period assigned for the ecclesiastical studies, was ordained 
 priest in St. Patrick's Cathedral, New York, by Bishop Hughes, 
 May 18, 1845. After acting as professor at St. John's College, 
 Fordham, he was appointed to the mission of Watertown, and 
 subsequently made pastor of St. John's Church, Utica. Here he 
 remained several years, building up the Catholic body by his 
 zeal for the education and training of the young, and his constant 
 care of the spiritual wants of his whole flock. 
 
 When it became evident that Bishop O'Reilly had perished at 
 sea the Rev. Mr. McFarland's name was i:)roposed for the vacant 
 bishopric. He was consecrated on the l-4th of March, 1858, and,
 
 256 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 like bis predecessors, made Providence liis residence. Under bis 
 administration the progress of the faith continued, so that in 
 1872 the diocese, which could boast a population of two hundred 
 thousand Catholics, with more than a hundred churches and 
 priests, ten academies, forty-five parochial schools, and pupils ex- 
 ceeding five thousand, was divided. A new see was erected at 
 Providence, with Rhode Island and part of Massachusetts as a 
 diocese. Bishop McFarland removed to Hartford, and began the 
 erection of a cathedral with an episcopal residence and a convent 
 for Sisters. His health, however, failed, and though he visited 
 the South, the zealous bishop was unable to remain away from 
 his diocese; he returned to linger and die on the 12th of October, 
 1874. His administration had been that of a kind and gentle 
 father, winning the love of his flock and the respect of the whole 
 community by his virtues, his learning, and his modesty. At his 
 death Connecticut alone had 89 churches and 76 priests. 
 
 RIGHT REV. THOMAS GALBERRY, O.S.A., 
 
 Fowrih Bishop of Hartfoo'd. 
 
 Thomas Galberey first saw the light at Naas, in the County 
 Kildare, Ireland, in 1833; but three years after his birth his 
 parents came to this country and settled in Philadelj^hia. Here 
 he received his early training, and at the age of sixteen entered 
 Villanova College. On his graduation, in 1851, he resolved to 
 renounce the world, and the next year received the habit of the 
 Hermits of St. Augustine at Villanova. After a fervent novi- 
 tiate he began his divinity studies, and was ordained priest by 
 Bishop Neumann, December 20, 1856. Father Galberry was for 
 two years a professor at Villanova, then pastor of St. Dennis' 
 Church, West Haverford. At the opening of the year 1860 he 
 was sent to Lansingburg, New York, a mission long in the hands 
 of the Augustinians. Here he v^rected a fine Gothic churcli at a
 
 DIOCESE OF HARTFORD. 257 
 
 cost of more than thirty- three thousand dollars, and near it a 
 house for the Sisters of St. Josej)h. On the 30th of November, 
 1866, he was made superior of the Commissariate of Our Lady of 
 Good Counsel, the mission of his order in the United States. 
 AYhile holding this important office he took charge at Lawrence, 
 Mass., completing the church in that place, and, having been 
 elected president of Villanova College, erected a new edifice and 
 reorganized the university course. When the Augustinians in 
 the United States were formed into the province of St. Thomas 
 of Villanova, in 1874, Father Galberry was elected provincial, 
 but was soon after appointed by the Pope Bishop of Hartford. 
 Reluctant to sever his life from his religious brethren, he for- 
 warded his resignation to Rome, but was required to obey. He 
 was accordingly consecrated by Archbishop Williams, March 19, 
 1876. On assuming the mitre of Hartford he entered on his 
 duties with his wonted zeal and devotion, seeking to spread 
 through his flock solid and deep piety and attachment to the 
 faith, as he had while superior of his order extended the Third 
 Order of St. Augustine with great spiritual fruit. He wag not, 
 however, long to rule the diocese of Hartford. In Octobe*', 1878, 
 feeling that his health was breaking, he hoped that a visit to 
 Villanova would enable him to recruit his strength and obtain 
 the care of physicians who knew his constitution. His case, 
 however, was far more criticalthan he supposed. Before the 
 rapidly-moving cars reached New York Bishop Galberry was 
 seized with a hemorrhage, and as the Grand Central Station was 
 entered he was conveyed to a hotel and medical aid was sum- 
 moned. It was beyond the power of science to arrest the mal- 
 ady. The faithful bishop prepared to surrender a life wliich he 
 had spent in the service of religion and his fellow-men, and was 
 attended by several of the city clergy. He died calmly about 
 seven o'clock in the evening of October 10, 1878, greatly la- 
 mented by his fellow-religious and by the diocese of Hartford, 
 which had just begun to appreciate his worth.
 
 258 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 RIGHT REV. LAWRENCE S. McMAHON, 
 
 Fifth Bisliop of Hartford. 
 
 Lawrence S. McMahon was born in the British province of 
 New Brunswick in 1835, but was brought to the United States 
 when foui" months old. His early studies were made in the public 
 schools of Boston, but he subsequently entered the College of 
 the Holy Cross at Worcester, Mass., and remained there till the 
 destruction of that institution by fii-e suspended its work for 
 a time. He made the rest of his course in Montreal and Bal- 
 timore. Desirous of devoting himself to the service of the 
 Almighty, he went to France and began his theological course 
 at the college of Aix, but completed it at Rome, March 24, 
 1860. He was ordained that same year in the Basilica of St. 
 John Lateran by the cardinal vicar. On his return to the 
 United States he was first stationed in the cathedral at Boston, 
 but in 1863 accompanied the Twenty-eighth Massachusetts regi- 
 ment to the field as chaplain. After the war he was appoint- 
 ed the first pastor of Bridgewater, from which parish he was, 
 on the 1st of July, 1865, transferred to New Bedford. Here 
 he erected the elegant Gothic church dedicated to St. Lawrence, 
 collecting means as he advanced, so that he escaped any large 
 indebtedness. His next step was to establish an hospital for 
 the care of the sick, under the charge of the Sisters of Mercy — 
 the first institution of the kind in New Bedford — and he also ac- 
 quired land for other pious establishments. When the see of 
 Providence was erected, in 1872, Bishop Hendricken made Rev. 
 Mr. McMahon his vicar-general, and the next year the zealous 
 priest received from Rome the degree of Doctor of Divinity. 
 After fourteen years' mission work at New Bedford he was 
 chosen for the see of Hartford, and was consecrated by Arch- 
 bishop Williams on the 10th of August, 1879. He completed 
 the cathedral, and governs the diocese with zeal and prudence. 
 The diocese contained in 1891: 184 priests, 148 churches, and 
 a Catholic population estimated at 180,000. 
 
 i
 
 DIOCESE OF HELENA. 
 
 RIGHT REV. JOHN B. BRONDEL, 
 
 ^ii'st Bishop of Helena. 
 
 John B. Brondel was born at Bruges, in the Belgian 
 province of West Flanders, on the 23d of February, 1842, and 
 received his first instructions from the Xaverian Brothers, a 
 community but recently formed in his native city. He then 
 for ten years followed the French and Latin courses at the 
 College of St Louis, the episcopal seat of learning. Choosing 
 the career of a missionary, he made his philosophical and 
 theological studies in the American College at Lou vain, and 
 was ordained priest by His Eminence Cardinal Sterckx at 
 Mechlin on the lith of December, 1864. He had been re- 
 ceived by Bishop Blanchet for the diocese of Nesqually, and 
 set out for it by the way of Panama, reaching Vancouver on All- 
 Hallow Eve, 1866. After spending a year at the college, com 
 bining the duties of a professor with those of a missionary, he 
 was stationed for ten years at Steilacoom, on Puget Sound, 
 and after a year at Walla Walla returned to it. During his 
 pastorship he built churches at Olympia and Tacoma. Having 
 been elected Bishop of Vancouver's Island, he was consecrated 
 by Archbishop Seghers on the 14th of December, 1879. He 
 directed this difiicult diocese till April 7, 1888, when he was made 
 also Vicar-Apostolic of Montana. He set to work to organize the 
 Church there. The eastern j^ortion of the Territory had been erect- 
 ed into a vicariate-apostolic as early as 1868, and the Very Rev. A. 
 Ravoux had been elected to preside over it, but he declined the 
 appointment. The vicariate was then administered by the vicars- 
 apostolic of Nebraska till 1883, when the whole Territory was 
 formed into a vicariate-apostolic, and Bishop Brondel was the first
 
 262 
 
 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 vicar-apostolic. On the 7tli of March, 1884, His Holiness 
 Pope Leo XHI. erected the see of Helena and transferred Bish- 
 op Brondel to it. The church of the Sacred Heart became his 
 cathedral, and he endeavored to secure missionaries who would 
 accomplish among other tribes what the Jesuit Fathers had 
 effected among the Flatheads and Pends d'Oreilles. The popu- 
 lation of the diocese was then about ten thousand, the white 
 Catholics being widely scattered, and beside the thirteen Jesuit 
 Fathers he had only five secular priests. 
 
 These numbers had increased in 1891 to the following: 30 
 priests, 31 churches and chapels, 6 hospitals, 4 seminarians, 3 
 academies, 7 parochial schools, and an estimated Catholic populaf 
 tion of 30,000.
 
 DIOCESES OF KANSAS CITY AND ST. JOSEPH'S. 
 
 EIGHT REV. JOHN JOSEPH HOGAN, 
 
 First Bishop of Kansas City and First Bishop of Si 
 
 JosepK's. 
 
 John J. HoGAN was born May 10, 1829, in the parish of 
 Bmff, diocese of Limerick, Ireland. At the age of five he was 
 sent to the neighboring village scLool of Holy Cross. At ten he 
 was placed under the care of a private tutor in his father's house, 
 where for four years he devoted himself to acquirino- Latin, 
 Greek, and French. After four years more spent in classical 
 schools young Hogan came to the diocese of St. Louis, Missouri, 
 to enter the theological seminary, and at the close of the regular 
 course was ordained priest in April, 1852. The young priest's 
 first mission was at Old Mines, where he spent a year and a half, 
 and was then transferred to Potosi, where he became pastoi\ In 
 1854 he w^as called to St. Louis, and besides duty as assistant at 
 St. John's Church officiated as chaplain to the Male Orphan 
 Asylum and confessor to the Sisters. While thus engaged he 
 was commissioned to organize a new parish, and erected St. 
 Michael's Church, of which he became rector, signalizing his pas- 
 torship by at once commencing the parochial schools. North- 
 west Missouri, a Avide district of country, w^ithout altar or priest, 
 required an active and zealous missionary. He cheerfully left 
 the parish which he had created to undertake the difiiculties and 
 hardships of an unprovided district. The resolute energy of the 
 priest appears in the missions founded by him at Martinsburg, 
 Mexico, Sturgeon, Allen — now called Moberly — Macon City, 
 Brookfield, Chillicothe, and Cameron. Shortly before the civil 
 war he undertook to establish a settlement in southern Missouri, 
 on the borders of Arkansas, but was unsuccessful, the fiery tide
 
 2t)4 THE CATHOLIC HIERARCHY IX THE UNITED STATES. 
 
 of conflicting armies having rolled too frequently forward and 
 backward over the peaceful labors of the ruined settlers. The 
 diocese of St. Louis had long comprised the whole State of Mis- 
 souri, but it was evident that, by assigning a portion of the terri- 
 tory to a local bishop, the interests of religion would be better 
 subserved. Soon after the restoration of peace plans were made 
 for the erection of a new see, which was created by Pope Pius 
 TX. on the 3d of March, 1868, at St. Joseph, in Buchanan County, 
 the diocese comprising the portion of Missouri lying between the 
 river of that name and the Chariton. To this see the laborious 
 missionary was appointed, receiving episcopal consecration on the 
 13th of September, 1868, at the hands of Archbishop Kenrick, 
 in St. John's Church, St. Louis, the assistant bishops being the 
 Rio-ht Rev^ John B. Mieo-e and Ris^ht Rev. P. A. Feehan, the 
 eloquent sermon on the occasion being preached by Bishop Hen- 
 nessy, of Dubuque. The diocese included part of Dr. Hogan's 
 former missions, so that he was personally known. When he was 
 installed it contained only four thousand Catholics, with eleven 
 churches attended by nine priests ; but education had received a 
 solid basis in the establishment of the Ladies of the Sacred 
 Heart and the Christian Brothers at St. Joseph. Under the 
 bishop's impulse a new energy was infused into the Catholic 
 body, priests were obtained for growing congregations, churches 
 rose, the Benedictine Fathers came to found a priory at Concep- 
 tion, in Nodaway County, and the Franciscans at Mount St. 
 Maiy's. Sisters of Charity, Benedictine nuns. Sisters of St. 
 Joseph and of the Perpetual Adoration, help to carry on the 
 needed parochial schools. By 1 880 the Catholics of the diocese, 
 considerably increased in numbers, had thirty churches and 
 twenty-six priests. 
 
 On the 10th of September in that year the Holy See erected 
 another diocese, comprising the portion of the State south of the 
 Missouri River and west of Moniteau, Miller, Camden, Laclede, 
 Wright, Douglas, and Ozark counties. The episcopal see was 
 fixed at Kansas City, and to it Bishoj:) Hogan was transfwred, 
 retaining the charge of his former diocese as administrator. This 
 new diocese contained forty-two churches and thii-ty priesta and 
 some twelve thousand Catholics. The Sisters of St. Joseph had
 
 DIOCESES OF KANSAS CITY AND ST. JOSEPH'S. 265 
 
 opened at St. Joseph's a convent, attending an hospital, an 
 asylum, and schools. Chillicothe, Brookfield, Sedalia, Concep- 
 tion, Maryville, Boonville, Springfield, Independence, and Tipton, 
 all had schools. 
 
 The Redemptorist Fathers soon made Kansas City the centre 
 of their Western missions, establishing there a novitiate and pre- 
 paratory college; the Benedictine priory became the abbey of 
 New Engelberg, with the Right Rev. Frowenus Conrad mitred 
 abbot ; a hospital was established at Kansas City, and orphan 
 asylums there and at St. Joseph's ; and Little Sisters of the Poor 
 opened in the former city a house for those who were left in pov- 
 erty in an advanced age. In May, 1882, he laid the corner-stone 
 of the cathedral of the Immaculate Conception, a fine Corinthian 
 church, capable of holding four thousand people. By 1884 the 
 two dioceses under the care of Bishop Hogan had a Catholic pop 
 ulation of 40,000, with seventy-five churches and eighty priests. 
 The whole development was coeval with the bishop's labors; 
 and he has never relaxed his efforts, aiming to give his people 
 every facility for the practice of their religion and for the Cath- 
 olic education of their children, and constantly keeping in view 
 the training-up of candidates for the priesthood to maintain the 
 work and meet the ever-increasing audacity of infidelity, which 
 thrives in a land of godless schools. 
 
 At the begmnmg of 1891 there were, in the two dioceses of 
 Kansas City and St. Joseph, 103 priests, 72 churches, 75 chapels 
 and stations, 41 parochial schools with 4,707 pupils, 3 colleges 
 and 13 academies with 1,063 students, 2 orphanages, 5 hospitals, 
 and a Catholic population of 64,260.
 
 DIOCESE OF LA CROSSE. 
 
 RIGHT REV. KILIAN FLASCH, 
 
 Second Bishop of La Crosse. 
 
 KiLiAN Flasch was born on the 16th of July, 1831, at the 
 village of Retzstadt, in the diocese of Wiii-zburg, Bavaria. He 
 was brought up on his father's farm, attending the neighboring 
 schools till his parents emigrated to America, in 1847. He soon 
 after entered the College of Notre Dame, Indiana, from which he 
 passed to the pro-seminary at Milwaukee, and, persevering in his 
 resolve to devote his life to the apostolate of the Christian priest- 
 hood, he became a student in the Salesianum, or Seminary of St, 
 Francis, at its opening in 1856. After pursuing a solid course 
 of divinity studies in that thorough seminary he was ordained 
 priest, December 16, 1859. His pious parents lived to see with 
 joy their son a priest and three daughters enter the Sisterhood 
 of Notre Dame, his mother attaining an age of nearly fourscore 
 and ten to receive his episcopal blessing. The young priest was 
 stationed at Laketown for about ten months, but in October. 
 1860, was recalled to the Salesianum, where, as master of discip- 
 line and professor, he remained till May, 1867, when ill-health re- 
 quired a change. He sought rest, however, in mission work, taking 
 charge of a small parish and an orphan asylum at Elm Grove, 
 near Milwaukee. In November, 1875, he became spiritual di- 
 rector at the seminary and professor of moral theology, and in 
 1879, on the retirement of Rev. Mr. Wapelhorst, Rector of the 
 Salesianum. When Bishop Heiss was made coadjutor of Mil- 
 waukee this learned and experienced priest was selected for the 
 see of La Crosse, and was consecrated by his predecessor, August 
 24, 1881. He was installed in his cathedral a week later and 
 
 266
 
 DIOCESE OF LA CROSSE. 
 
 267 
 
 has since labored for the flock committed to his care, now num- 
 bering 54,500, with 119 churches, attended by 71 priests. The 
 Jesuit Fathers have established a thriving college at Prairie du 
 Chien ; the Franciscan Sisters of the Perpetual Adoration have 
 a large community, taking charge of two orphan asylums, a hos- 
 pital, and eighteen parochial schools, other, schools being con- 
 ducted by Sisters of Notre Dame, St. Dominic, St. Joseph, and 
 Sisters of Charity. 
 
 The above numbers had increased in 1891 to the following : 
 102 priests, 18 seminarians, 197 churches, 60 parochial schools, 
 6,743 pupils, 3 convents and 6 hospitals, and a Catholic popula- 
 tion of 67,000. 
 
 . . . * 
 
 Right Rev. Bishop Flasch died universally regretted after a 
 
 long and painful illuess, at his residence, the third day of August, 
 1891. This humble and unselfish apostle labored incessantly to 
 extend the Church and increase the number of schools in his 
 diocese. 
 
 The remains of this saintly prelate lie now in a vault beneath 
 the altar of the new Catholic cemetery chapel, dedicated to our 
 B. V. M. of the Seven Dolors on November 1, 1891.
 
 DIOCESE OF LEAYEi\WORTH. 
 
 EIGHT REV. JOHN B. MIEGE, 
 
 Bishop of Messenia and Vicar- Aiyostolic of Kansas. 
 
 John Baptist Miege was born September 18, 1815, at Chev- 
 ron, in Upper Savoy, of a pious and prominent family which had 
 seen many of its members in dignities of Church or state. He 
 was educated mainly by his elder brother, Urban, who for nearly 
 forty-two years presided over the Episcopal Seminary of Mon- 
 tiers. His early inclinations pointed to the sacerdotal state, but 
 on completing his studies, at the age of nineteen, he announced 
 to his brother his wish to enter the army. Urban urged him to 
 make a thorough course of philosophy before taking the step, 
 and two years later John Baptist said to him : " Brother, with 
 your consent I would like to enter the Society of Jesus." He 
 was received into the novitiate at Melan, October 23, 1836, and, 
 after some years spent as a successful teacher of the young, 
 studied theology under Perrone, Passaglia, Patrizzi, and Ballerini. 
 He was ordained at Rome in 1847, and on the dispersion of the 
 Italian houses of the society in the following year asked to be 
 sent to the American mission. Reaching St. Louis near the 
 close of 1849, he became pastor of St. Charles' Church, professor 
 of moral theology at Florissant, and subsequently at the Univer- 
 sity of St. Louis. In 1850 he received a package containing his 
 appointment as Vicar- Apostolic of the Indian Territory east of 
 the Rocky Mountains. He firmly but respectfully returned the 
 documents to Archbishop Kenrick, through whom they had been 
 forwarded. In time a formal order arrived from Rome requir- 
 ing his submission, but promising that he should not be raisea 
 to any see in the United States, and that as titular bishop he 
 might remain a member of the Society. He was consecrated 
 Bishop of Messenia by Archbishop Kenrick on the Feast of the An-
 
 DIOCESE OF LEAVENWORTH. 269 
 
 nunciation, 1851, in St. Xavier's Cliurcli, St. Louis. The vicariate 
 assigned to his care was then held mainly by Indian tribes, few 
 white settlers having entered it. The States of Kansas, Ne- 
 braska, Colorado, and Indian Territory have since been formed 
 from the territory. He proceeded to St. Mary's Mission, which 
 he made his residence, and entered on the work of a missionary 
 priest, to explore his vicariate and ascertain its wants, and form 
 plans for the development of religion. In 1853 he visited Rome 
 to report its condition, acting also as procurator of his order at 
 a General Congregation. When he took possession of the vicari- 
 ate it contained missions of his order among the Potto watamies 
 and Osages, Ladies of the Sacred Heart directing a girls' school 
 at the former. Bishop Miege soon had an Osage school, under 
 Sisters of Loretto ; the Catholics in his whole district number- 
 ing about five thousand. For these he gradually provided more 
 priests and churches. As the district soon invited settlers, who 
 poured in from the north and the south, the Territories of Kan- 
 sas and Nebraska were laid off, and here began a struggle which 
 culminated in a civil war between the two sections. In August, 
 1855, Bishop Miege fixed his residence at Leavenworth, where 
 he found seven Catholic families. That year he could report six 
 churches, three building, eleven stations, and eight priests. The 
 next year the Benedictine Fathers began a mission at Doniphan, 
 and in a few years Dom Augustine Wirth opened a college at 
 Atchison. As settlers increased churches sprang up, so that in 
 1857 Nebraska was formed into a separate vicariate, and Bishop 
 Miege's jurisdiction was confined to the Territory of Kansas. Be- 
 fore the close of the civil war Kansas had nineteen priests — secu- 
 lars, Jesuits, Benedictines, and Carmelites — and, beside the Sister- 
 hoods already noted. Sisters of Charity, who opened at Leaven- 
 worth an academy, an hospital, and an asylum. After that the 
 growth of religion was rapid, and in 1871 Bishop Miege obtained 
 his wish in the consecration of a coadjutor, Dom Louis Fink, 
 who, as- prior of the Benedictines at Atchison and vicar-general 
 of the diocese, was fully conversant with the vicariate. When, in 
 1874, Bishop Miege was permitted to resign the cliarge of vicar- 
 apostolic, he left in the State thirty-five thousand Catholics, fort}'- 
 eight priests, and seventy-one churches, including a nuignificent
 
 270 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 catliedral. To meet the debts incurred in the new buildings 
 Bishop Miege made a successful tour through California and 
 Spanish America. 
 
 In July, 1 874, he returned as a simple Jesuit Father to the 
 university in St. Louis. As spiritual director of the young stu- 
 dents of the order at Woodstock he passed a few quiet years, and, 
 after opening a college of his order at Detroit in 1877, returned 
 to that house of studies. Prostrated by paralysis in 1883, he 
 lingered in great suffering till his death, July 20, 1884. 
 
 RIGHT REV. LOUIS MARIA FINK, 
 
 First Bishop of Leavenworth. 
 
 Michael Fink was born in Triftersberg, Bavaria, on the 12th 
 of June, 18H4, and, after studying in the Latin school and gym- 
 nasium at Ratisbon, came to this country at the age of eighteen. 
 Called to a religious life he sought admission among the Bene- 
 dictines of St. Vincent's Abbey, in Westmoreland County, Penn- 
 sylvania. He was received by the founder, Abbot Wimmer, and 
 made his profession on the 6th of January, 1854, taking the name 
 of Louis Maria. After completing his theological studies he was 
 ordained priest on the 28th of May, 1857, by Bishop Young, of 
 Erie. The first missionary labors of the young Benedictine priest 
 were at Belief onte. Pa., and Newark, N. J. He was then made 
 pastor of a congregation in Covington, Ky., where he completed 
 a fine church. He introduced into the parish Benedictine nuns 
 to direct a girls' school, which was one of his earliest cares. Ap- 
 pointed to St. Joseph's, Chicago, he aroused a spirit of faith in 
 his flock at that place and gathered so many around the altar 
 that a new church was required, which he erected at a cost of 
 eighty thousand dollars, planting a large and well-arranged 
 school-house beside it. As prior of the house of his order in 
 Atchison, Kan., he showed the same zeal and ability; and when 
 Bishop Miege wished to obtain a coadjutor to whom he could re- 
 sign his charge, that prelate solicited the appointment of the prior
 
 DIOCESE OF LEAVENWORTH. 273 
 
 of St. Benedict. On tlie lltli of June, 1871, lie was consecrated 
 by Bishop Foley Bishop of Eucarpia in St. Joseph's Church, Chi- 
 cago, which he had erected. Bishop Fink not only aided Bishop 
 Miege in the episcopal labors of the vicariate, but in his absence 
 had the entire charge. In 1874 Bishop Miege resigned the vica- 
 riate, and resumed his position in the Society of Jesus as a simple 
 Father. Bishoj^ Fink became Vicar- Apostolic of Kansas till the 
 erection of the see of Leavenworth, May 22, 1877, when he was 
 transferred to it. The diocese is a large and important one, and 
 Bishop Fink in pastorals and otherwise sbows his zeal for Catho- 
 lic progress. His diocese is well provided with educational es- 
 tablishments for its 80,000 Catholics. St. Benedict's College is 
 connected with the Benedictine Abbey at Atchison ; the Jesuit 
 Fathers direct St. Mary's College at St. Mary's ; there are besides 
 3 academies and 48 parochial schools, with 4,000 pupils, under 
 Benedictine and Franciscan Sisters, Sisters of St. Joseph and of 
 Cliarity, and of St. Agnes. The diocese also possesses orphan 
 houses and hospitals under the charge of the Sisters of Charity. 
 
 The statistical summary of the diocese of Leavenworth for 
 1891 is as follows : 75 secular and 49 regular priests, with 20 
 seminarians; 174 churches and 4 others under construction, 13 
 chapels, 3 colleges and 4 academies, about 55 parochial schools 
 with about 4,600 pupils, 2 orphan asylums and 4 hospitals, and 
 a Catholic population of about 60,000. On May 29, 1891, the 
 seat of the diocese of Leavenworth was changed to Kansas City, 
 Kans. In 1893, there were in the diocese 42 priests, 48 churches, 
 16 chapels and stations, 2 colleges, 5 academies, 1 monastery, 2 
 orphanages, 2 hospitals, 17 parochial schools, and a Catholic popu- 
 lation of nearly 20,000.
 
 DIOCESE OF LITTLE ROCK. 
 
 EIGHT REV. ANDREW BYRNE, 
 
 First Bisliop of Little Rock. 
 
 Andrew Bykne was born at Navan, iu Ireland, once famous 
 for its shrine of Our Lady, on the 5th of December, 1802. After 
 careful studies he entered the diocesan seminary in his native 
 place, and while there responded to a call from BishojD Eng- 
 land for laborers in his diocese. Young Byrne accompanied the 
 bishop to Charleston in 1820, and, completing his course under 
 him, was ordained November 11, 1827. After spending some 
 years in laborious missions in the Carolinas the Rev. Mr. Byrne 
 became pastor of ^^t. Mary's, Charleston, in 1830, and was for sev- 
 eral years vicar-general of the diocese. After attending the Sec- 
 ond Provincial Council of Baltimore as theologian to Bishop 
 England, he came to New York in 1836 and was pastor of St. 
 James' and the Nativity, estaljlishing subsequently St. Andrew's 
 Church. In all these positions he had displayed untiring devo- 
 tion to his priestly duties, a kind and benevolent heart, zeal iu 
 the confessional, and eloquence iu the puljoit. On the erection 
 of the see of Little Rock' in 1843 he was nominated as bishop, 
 and was consecrated, with Bishop McCloskey and Bishop Quar- 
 ter, on the 10th of March, 1844, in St. Patrick's Cathedral, New 
 York. He proceeded to his diocese, which comprised the State of 
 Arkansas and Indian Territory, only to find that Catholics were 
 few, widely scattered, and destitute of all spiritual aid. He twice 
 visited Europe to ol)tain priests aud some sisterhood to direct 
 schools aud charitable institutions. He was the first to intro- 
 duce into this country the Sisters of Mercy, and labored assidu- 
 ously for his diocese; but Catholic progress was comparatively 
 slow. He found but seven hundred Catholics, with four priests 
 and as many churches. At his death he left thirteen churches 
 
 274
 
 DIOCESE OF LITTLE EOCK. 275 
 
 and nine priests. For several years his diocese afforded little or 
 nothing for his support, but he was never discouraged. He at- 
 tended the Sixth Provincial Council of Baltimore and the First of 
 New Orleans, and died at Helena June 10, 1862. His remains were 
 transferred to Little Kock and interred in the cathedral Dec, 3, 1881. 
 
 EIGHT EEV. EDWAKD FITZGERALD, 
 
 Second Bishop of Little Rock. 
 
 Edward Fitzgeeald was born in Limerick, Ireland, on 
 the 28th of October, 1833 ; descended on his father's side from 
 one of the old landed families, and on his mother's from the 
 German Palatines, who settled in Ireland to avoid Catholicity, 
 but gave many children back to the Church. Coming to this 
 country with his family in 1849, he entered the college at the 
 Barrens, Mo., in the ensuing year to prepare for his entrance into 
 a theological seminary. After five years of ecclesiastical study 
 at Mount St. Mary's of the West and its prototype at Emmitts- 
 burg he was ordained for the diocese of Cincinnati, August 22, 
 1857, and was at once sent on a mission of unusual difficulty for 
 a newly-ordained priest. He was made pastor of the church at 
 Columbus, Ohio, then under interdict, and in a state of rebellion 
 against Archbishop Purcell. Rev. Mr. Fitzgerald restored peace, 
 and brought the erring to a sense of duty. For nine years he 
 labored assiduously, building up Catholicity in that city, soon to 
 become a bishop's see. 
 
 After the close of the Civil War, when it was possible to be- 
 gin to repair the losses. Rev. Mr. Fitzgerald was appointed to the 
 diocese of Little Rock. It was a sacrifice of no ordinary char- 
 acter to undertake, without resources, to restore or advance the 
 interests of the Church in a State like Arkansas, where the little 
 Catholic beginnings had almost been swept away; yet he ac- 
 cepted the onerous task, and was consecrated February 3, 1807. 
 When he reached the diocese there were but five priests left in 
 the whole State, and of the institutions naught remained but thi-ee
 
 THE CATHOLIC HlEUAKCUr iS THE UNITED STATES. 
 
 houses of Sisters of Mercy. The Catholic population in tHo 
 State and iu Indian Territory was estimated at sixteen hundred. 
 Bishop Fitzgerald found much to be done, and absolutely no re- 
 sources, but he endeavored to attract Catholic immigrants to the 
 State. For a time Germans and Poles came to settle in Arkan- 
 sas, so that in 1884 the Catholic body had risen to about seven 
 thousand ; but there is very slight increase now. The annual 
 baptisms are about 375. In such dioceses, especially where the 
 llocks are too few and too j^oor to maintain separate pastors, the 
 hope of religion rests on those orders which, vowed to poverty 
 and obedience, labor more earnestly because they are sustained 
 by the spirit of their institute and the co-operation of brother re- 
 ligious. Bishop Fitzgerald called to his aid the ancient order of 
 St. Benedict, who founded a priory in Logan County, and take 
 charge of several missions ; and also the Fathers of the Holy 
 Ghost, whose monastery is at Marienstatt, in Conway County. 
 These relio;ious make their house a centre for missions in several 
 counties. There were in all, in 1884, 23 priests in the diocese, 
 which has 34 churches and 4 convent chapels. Besides the Sis- 
 ters of Mercy, who so heroically clung to the diocese. Sisters of 
 Charity, Sisters of St. Joseph, and Benedictine nuns are also 
 laboring there, and this diocese can report 16 parochial schools 
 with 1,143 pupils. Bishop Fitzgerald was one of the Fathers of 
 the Vatican Council, and at the time of the conference of the 
 bishops of the United States at Konie, in 1883, was selected to 
 represent the province of New Orleans. He also attended the 
 Third Plenary Council of Baltimore iu 1884. 
 
 The diocese of Little Kock in 1891 presented this statistical 
 summary: 29 priests and 5 seminarians, 45 churches, 1 college, 27 
 parochial schools with 1,800 pupils, in a Catholic population of 
 0,000. 
 
 ^ 
 
 J^ 
 
 cii/.
 
 DIOCESE OF LOUISA^LLE. 
 
 RIGHT REV. BENEDICT JOSEPH FLAGET, 
 
 First Bishop of Bardstoion and Louisville. 
 
 Benedict Joseph Flaget was born November 7, 1763, at 
 Contoiirnat, in Auvergue, France, of a family of pious farmers ; 
 his father died before his birth, and his mother did not long sur- 
 vive. Trained by a good aunt, young Flaget entered the college 
 at Billom, and in time passed to the University of Clermont to 
 study for the priesthood, as his elder brother had already done. 
 The famous seminary of St. Sulpice attracted him, and, completing 
 a thorough course there, Benedict Joseph was ordained priest and 
 joined the community. He was for some years professor of 
 dogmatic and subsequently of moral theology in the seminary 
 at Nantes, till the French Revolution broke up all institutions of 
 the kind. The good priest then sought refuge with his family at 
 Billom, but he felt called to the American missions, and with the 
 consent of his superior, Rev. Mr. Emerj^, sailed for Baltimore in 
 1792. Bishop Carroll welcomed the learned clergyman and sent 
 him to Vincennes, Avhere a French priest was needed. Journey- 
 ing by Avagon and flat-boat, performing missionary duty wher- 
 ever he could on the route, Rev. Mr. Flao^et reached Vincennes 
 December 21, 1792. Religion had declined so that with all his 
 exhortation only twelve received Holy Communion on Christmas 
 day. ' He labored earnestly to revive religion at Vincennes and 
 other little centres of population where the people had for yeai-s 
 been deprived of all spiritual succor. Recalled to Bixltimore in 
 April, 1795, he descended the Mississippi in a boat to New 
 Orleans and embarked from that city for Baltimore. Rev. Mr. 
 Flaget was then for three years chief prefect and one of the pro- 
 fessors of Georgetown College, having the honor to welcome Wash- 
 ing-ton to the institut^'on. In 1798 he visited Cuba with the view
 
 278 THE CATHOLIC HIERARCH\ IN THE UNITED STATES. 
 
 of establishing a house of the Siilpitian body on that island ; but 
 this design being frustrated, he returned to Baltimore with a num- 
 ber of young Cubans who desired to enter St. Mary's College. 
 The next eight years were spent as professor in the college or in 
 mission duties connected with the church and the parish attached 
 to it. The arrival of the Trappists in America awakened in his 
 heart a desire to fly from the world and all its vicissitudes, and 
 seek peace in the silent cloisters of that austere order, but he 
 never attained his wish. 
 
 When the diocese of Baltimore, which originally embraced all 
 the thirteen United States, was divided in 1807, and new sees 
 erected, Bishop Carroll recommended the Rev. Mr. Flaget for 
 the see of Bardstown, Kentucky. The good priest at once begged 
 Archbishop Carroll to obtain his release from the dreaded bur- 
 den, and, failing to do so, went to Europe for the same object. 
 Yielding at last to the will of the Sovereign Pontiff, he was 
 consecrated in the cathedral, Baltimore, by Archbishop Carroll, 
 assisted by Bishops Cheverus and Egan, on the 4th of November, 
 1810. Friends made up means to enable this bishop, apostolic 
 in his poverty, to reach the diocese for which he had been con- 
 secrated. It comprised the State of Kentucky, then containing a 
 thousand Catholics, with ten churches and three priests. In- 
 diana and Michigan, with Tennessee, were also confided to his 
 care. He took up his residence in a log-cabin sixteen feet 
 square, and began his labors. The congregations in the diocese 
 were frequently visited ; a seminary was begun ; confirmation 
 given. All was not peace, however; there were dissensions to 
 appease. Catholic doctrines were attacked, and the mild and 
 gentle bishop was compelled to enter the arena, ajid, by his learn- 
 ing and solid reasoning, silence his opponent. His visitations to 
 Indiana and Michigan revived religion far and wide, and those 
 to Tennessee were the first mission efforts in that State. In 1817 
 he solicited the appointment of the Rev. Mr. David as his coad- 
 jutor, and that clergyman was consecrated in 1819. Relieved 
 tlius of some of his duties, devolving those nearest his cathedral 
 on Bishop David, the venerable Dr. Flaget renewed his visita- 
 tions. Besides his coadjutor he consecrated Bishop Fenwick, of 
 Cincinnati, and went to Baltimore to consecrate Archbishop
 
 DIOCESE OP LOUISVILLE. 279 
 
 Whitfield. In 1829 lie attended tlie First Provincial Council of 
 Baltimore, wliicli liad so long been desired by him. He was 
 there received with great veneration as the holy survivor of 
 Archbishop Carroll's associates in the episcopate. Subsequent to 
 that council he, at different times, consecrated Bishops Kenrick, 
 Purcell, Chabrat, and Brute. Under his impulse and by his co- 
 operation two religious communities of women, the Sisters of 
 Loretto and Sisters of Charity, had risen up in his diocese, and 
 the ranks of his clergy were swelled by the Dominicans and 
 Trappists. 
 
 Bishop Flaget sought in vain to resign his episcopate. His 
 reputation for sanctity, the blessings that God evidently gave 
 his work, made the Sovereign Pontiffs refuse to deprive Kentucky 
 of his presence as bishop. Ihe Bishop of Bardstown visited 
 Rome, where he was received with great respect and admiration, 
 and while in France he was venerated as a saint. He returned 
 to his diocese in the summer of 1839, after an absence of four 
 years, and was welcomed with pious joy. Bishop Flaget im- 
 mediately resumed his duties and made a thorough visitation of 
 his diocese which lasted for two years. In 1841 the see of the 
 diocese was removed from Bardstown to Louisville. 
 
 His first coadjutor. Bishop David, died in 1841, and in 1847 
 Bishop Chabrat, whose sight was rapidly failing, resigned to seek 
 a cure in Europe. In 1848 the Rev. Martin John Spalding was 
 appointed coadjutor, and on him the chief episcopal duties de- 
 volved, as the aged bishop never recovered from the fatigue of 
 the day when his last coadjutor was consecrated. 
 
 Bishop Flaget introduced into his diocese the Sisters of the 
 Good She23herd in 1842 ; and in 1848 the Jesuit Fathers, to his 
 great joy, consented to take charge of St. Joseph's, one of the two 
 colleges he had founded. The Trappists in the same year return- 
 ed to his diocese and founded an establishment, which grew and 
 prospered with God's blessing. Relieved from the care of the 
 diocese, Bishop Flaget spent his time in prayer or pious i-eading. 
 In the summer of 1849 livid tumors appeared on liis slioulder 
 and lower limbs, and his health became such that, to his great 
 sorrow, he was no louger able to offer the holy sacrifice of the 
 Mass, and could only join in it in spirit from his room, and
 
 •280 THE CATHOLIC HIERARCHY IX THE UNITED STATES. 
 
 adore our Loicl at the Consecration and at the Benediction of the 
 Blessed Sacrament when the sound of the bell reached his ears. 
 He bore all his sufferings with the utmost j)atience and cheerful- 
 ness. On the night of the 10th of February, 1850, he became 
 restless and slightly delirious. At noon the next day Bishop 
 Spalding, attended by the eleven priests of the city, administered 
 the Holy Viaticum and Extreme Unction to the venerable pre- 
 late, who was in full possession of his faculties. He followed 
 the profession of faith read by his secretary, and, after a few 
 words expressing his ardent attachment to his clergy, religious, 
 and people, he gave his last solemn episcopal benediction. 
 
 After this his lips moved in prayer, he pressed the crucifix to 
 his lips, and at half-past five in the evening of the 11th calmly 
 expired without a struggle. 
 
 " He died as he had lived," says Bishop Spalding, " a saint ; 
 and the last day was perhaps the most interesting and impressive 
 of his whole life. Tranquilly, and without a groan, did he ' fall 
 asleep in the Lord,' like an infant gently sinking to his rest." 
 
 No bishop in this country has ever been regarded as equalling 
 Bishop Flaget in sanctity, in the spirit of prayer, in the ardor of 
 his devotion, his firmness, patience, and constant devotion to all 
 the duties of his state. 
 
 I 
 
 EIGHT EEV. JOHN BAPTIST DAVID, 
 
 BisJiop of Mauricastro and of Bardstotvn. 
 
 JoHisr Baptist Mary David was born near Nantes, France, 
 in the year 17G1. At the age of seven he began to study Latin 
 and music under his uncle, a pious priest, and his greatest de- 
 light was to serve as altar-boy. At the age of fourteen he en- 
 tered the college of the Oratorians, from which he passed to 
 the diocesan seminary at Nantes. After receiving subdeacon's 
 orders he spent some time in a j^ious family as tutor. In 1783, 
 having been ordained deacon, he joined the Congregation of St.
 
 DIOCESE OF LOUISVILLE. 281 
 
 Siilpice, and spent two years in retirement at Issy. After Lis 
 ordination as priest, ISe^^tember 24, 17^5, lie became professor of 
 pliilosophy, theology, and Holy Scriptures in the seminary at 
 Angers, and remained there till it was closed by the infidel 
 hordes of the French Revolution. Rev. Mr. David then retired to 
 a private family, but in 1792 embarked with Rev. Mr. Flaget for 
 America. Bishop Carroll confided to him several Catholic con- 
 gregations in Maryland. Dr. David was the first to give retreats, 
 reaping great fruit in a revival of piety. After being professor 
 for two years at Georgetown College, and five in St. Mary's 
 College, Baltimore, he was appointed ecclesiastical su2:)erior of 
 the Sisters of Charity. In 1810 he accompanied Bishop Flaget 
 to Bardstown and became superior of his theological seminary. 
 In this position he became builder and farmer as well as theo- 
 logian and director. His care extended to the Catholics around, 
 and he founded the society of Sisters of Charity of Nazareth in a 
 log hut, drawing up their rule, and by the bishop's orders be- 
 coming their spiritual director. To this day his community con- 
 tinues to render services to relioion in the West. On the death 
 of Bishop Egan he was nominated to the see of Pliiladelphia, 
 but by his urgent appeals obtained permission to decline it. But 
 Bishop Flaget besought the Pope to appoint Rev. Mr. David his 
 coadjutor, and bulls were issued on the 4th of July, 1817. Dr. 
 David yielded with great reluctance, and on August 15, 1819, 
 was consecrated in the cathedral of Bardstown Bishop of Mauri- 
 castro and coadjutor of the Bishop of Bardstown. After his 
 consecration he continued his austere life in the seminaiy, adding 
 to his labors that of rector of the cathedral, ever ready for sick- 
 calls or the confessional. He was never idle, and by his sys- 
 tematic use of time necrlected none of his manifold duties. He 
 met a Protestant controversialist named Hall in an oral discus- 
 sion, and refuted him so clearly and with so much mildness that 
 no one ever challeng:ed him asrain. Besides this discussion he 
 wrote several works in defence of the Faith, which rendered 
 great service, and prepared " True Piety," a prayer-book wdiich 
 attained the most extended circulation. Bishop Flaget resigned 
 his see in ]832, and Bishop David became for a time Bishop 
 of Bardstown ; but he Avould not accept the position, and the
 
 282 THE CATHOLIC HIERARCHY IX THE UNITED STATES. 
 
 Holy See reinstated BisLoi^ Flaget, accepting l>r. David's resig- 
 
 nation. 
 
 The weight of years at last compelled him to retire from the 
 seminary, and he prepared for the close of his long and laborious 
 careeh He died at Bardstown on the l^^th of July, 1841. 
 
 EIGHT REV. GUY IGNATIUS CHABRAT, 
 
 Bishop of Bolina and Coadjutor of Bardstoion. 
 
 Gur Ignatius Chabrat was born in the village of Chambre, 
 France, on the 28th of December, 1787, his parents being Peter 
 Chabrat, a merchant, and Louise Lavialle. After a pious youth, 
 spent in the best schools of the day, he entered one of the Sulpi- 
 tian theoloirical seminaries, and in 18o9 had received minor orders 
 and the subdiaconate. At this time he volunteered to accom- 
 pany Bishop Flaget to Kentucky, and embarked at Bordeaux 
 with that holy bishop x\pril 10, 1810. Continuing his ecclesias- 
 tical and spiritual preparation for the priesthood under Rev. Dr. 
 David, he was ordained by Bishop Flaget at Christmas, 1811, and 
 was the first who received the priesthood in the West, as Rev. 
 Mr. Badin was in the East. Rev. Mr. Chabrat was at once 
 placed on mission duty at St. Michael's, in Nelson Co., and St. 
 Clare's, in Hardin Co., and for several years showed himself an 
 active, prudent, and exemplary priest, residing at Fairfield and 
 making excursions to other parts of the State. Bishop Flaget 
 reposed great confidence in him, and about 1820 sent him to 
 Europe to obtain aid for his diocese. After his return, in 1821, 
 he was for a time superior of the Brothers of the Mission and 
 pastor of St. Pius', in Scott County, and in 1824 was appointed 
 superior of the Community of Loretto. From that time the 
 direction of the Sisters and the pastoral care of the Catholics 
 in the neighborhood exclusively engaged his attention. 
 
 Some years after, when Bishop Flaget tendered his resigna 
 tioii, he recommended the appointment of Rev. Mr. Chabrat as
 
 DIOCESE OB^ LOUISVILLE. 283 
 
 coadjutor to Bishop David, and the advice was taken. Bishop 
 David, however, refused to accept the see, and Bishop Flaget was 
 reinstated, and it was not till 1834 that bulls arrived appointing 
 Rev. Mr. Chabrat Bishop of Bolina and coadjutor. He was con- 
 secrated on the 20th of July in the cathedral of Bardstown. 
 
 From 1835 to 1839, during the absence of Bishop Flaget, 
 Bishop Chabrat administered the diocese, and even after the re- 
 turn of the venerable prelate the responsibility rested on him. 
 But his long, active missionary service began to show its in- 
 fluence; for several years, his health declined, and at last he was 
 threatened with a loss of sight. Eminent oculists advised him to 
 visit Europe. He accordingly asked to resign his coadjutorship, 
 but the Fathers of the Council of Baltimore in 1846 were re- 
 luctant to advise that it should be accepted. The most skilful 
 men in France in treating diseases of the eye gave Bishop Cha- 
 brat no encouragement, and he returned to America to close up 
 his affairs. He then left the country for ever. On the certifi- 
 cate of able physicians he obtained in 1847, through the Papal 
 Nuncio, the acceptance of the resignation of his coadjutorship. 
 The Bishop of Bolina then returned to his father's house at 
 Mauriac, preparing in seclusion for death. He became at last 
 completely blind, but his health rallied and he lived more than 
 twenty years, dying calmly in his native place, November 21, 
 1868, in his eighty-second year. 
 
 RIGHT REV. PETER JOSEPH LAVIALLE, 
 
 Tliird Bisliop of Louisville. 
 
 Petee Joseph Lavialle was born at Lavialle, near Mauriac, 
 France, in 1820, and early prepared to leave the w^orld and 
 enter the ecclesiastical state. While studying theology he was 
 invited by his kinsman, Bishop Chabrat, to join the diocese of 
 Louisville, and crossed the ocean in 1841 to complete his studies 
 in the diocesan seminary of St. Thomas at Bardstown. After
 
 2S4 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 his ordination, in 184-4, he was employed for some years in the 
 cathedral of Louisville, and in 1849 took the chair of theology 
 in the diocesan seminary of St. Thomas, and filled it with dis- 
 tinction till his appointment as president of iSt. Mary's College 
 in 1856. Four years afterwards lie was nominated to the see of 
 New Orleans, but declined the appointment. When, however, at 
 tlie promotion of Bishop Spalding to the see of Baltimore, bulla 
 were sent to Rev. Mr. Lavialle appointing him Bishop of Louis- 
 ville, he was compelled to accept. He was consecrated Se23tem-. 
 ber 24, 1865, and assumed the duties with conscientious responsi- 
 bility. He made several visitations of his diocese, attending to. 
 all details, and encouraging priests and people in erecting 
 churches and schools, as well as laboring to suppress all abuses 
 and remove all obstacles. His health was, however, extremely 
 feeble, and in 1867 he retired for a time to St. Joseph's Infirmary, 
 kept by the Sisters of Charity, and then went to Nazareth, where 
 the Sisters did all in their power to minister to his comfort ; but 
 the disease was too powerful for his feeble constitution to meet. 
 He sank gradually, and died a peaceful and happy death on Pas- 
 sion Sunday, the 11th of May, 1867, in the residence of the eccle- 
 siastical superior of the Sisters of Charity of Nazareth. 
 
 Of this j^relate the Hon. Ben. J. Webb says : " Bishop La- 
 vialle was a man to whom no one accorded the possession of 
 extraordinary natural talents. He was not eloquent in the pul- 
 pit, neither was he forcible as a writer. Judged by the standard 
 of the world, he was a plain man with practical ideas. But he 
 was in reality much more than all this. He was a man of God, 
 and he labored, not with dependence upon his own strength, but 
 Avith the assurance that what was lacking to him therein would 
 be supplied by Him from whom was derived his commission."
 
 DIOCESE OF LOUISVILLE. 285 
 
 RIGHT REV. WILLIAM G. McCLOSKEY, 
 
 Fourth Bishop of Louisville. 
 
 AViLLiAM George McCloskey was born in Brooklyn, N. Y, 
 November 10, 1823, and made his classical and theological studies 
 at Mount St. Mary's College. He was ordained in New York cathe. 
 dral October 6, 1852, and began the labors of a missionary as assist- 
 ant at the church of the Nativity in New York, of which his brother 
 was rector. His merit and ability were, however, known, and with- 
 in a year or two he was made professor at Mount St. Mary's College. 
 AVhen Bishop Elder was appointed to the see of Natchez in 1857, 
 the Rev. Mr. McCloskey succeeded him as director of the seminary 
 and professor of moral theology and Holy Scripture. For many years 
 he discharged his duties with such ability that when the Ameri- 
 can College was founded at Rome by the venerable pontiff Pope 
 Pius IX. he was selected as the first president of that institution. 
 Its organization and successful commencement showed his admin- 
 istrative power. His ability and virtues were soon recognized 
 at Rome, and after the death of Bishop Lavialle he was elected 
 to fill the vacant see. He was consecrated on the 24th of May, 
 1868, and began his administration with a desire to establish sys- 
 tem and order throughout the diocese. His visitations were care- 
 fully ?*^.d strictly made, leading in some cases to discontent and 
 appeals from his judgment ; but in a few years the ancient dio- 
 cese was progressing in all harmony, and in 1884 had 107 
 churches, with 138 priests. There were 27 academies and 12» 
 parochial schools. During his ej)iscopate the Priests of the 
 Congregation of the Resurrection came to the diocese to assume 
 charge of St. Mary's College, the Franciscan and Carmelite Fa- 
 thers to labor among the Germans ; the Sisters of Mercy, Little 
 Sisters of the Poor, and Franciscan Sisters Joined the older com- 
 munities in their special works of charity and mercy. 
 
 The diocese of Louisville in 1891 contained 132 priests and 16 
 seminarians, 120 churches, 114 chapels and stations, 3 colleges and 
 25 academies, 132 parochial schools with 8,000 pupils, 3 orphan; 
 asylums, and a Catholic population estimated at 125,000.
 
 DIOCESE OF MANCHESTER. 
 
 RIGHT REV. DENIS M. BRADLEY, 
 
 First Bishop of Manchester. 
 
 Dexis M. Bradley was born in Ireland February 25, 184(j, 
 and when eight years of age came with his mother to America. 
 Mrs. Bradley settled with her five children at Manchester, in New 
 Hampshire, the State in all the North where Catholicity has had 
 its hardest struggles. To this day no Catholic can hold office in 
 this mountain State. 
 
 The boy attended the Catholic schools in the town, and, evinc- 
 ing talent and a desire for higher study, was sent to the College 
 of the Holy Cross, Worcester, Mass. After being graduated at 
 that institution he entered St. Joseph's Provincial Seminary, 
 Troy, N. Y., and was ordained there by Bishop McQuaid, of 
 Rochester, on the 3d of June, 1871. Bishop Bacon, of Portland, 
 to whose diocese the young priest belonged, appointed him to the 
 cathedral, where he remained during the lifetime of that prelate, 
 acting during the last two years as rector of the cathed'^l and 
 chancellor of the diocese, and continuing to discharge the same 
 duties under Bishop Healy till June 16, 1880, when he was made 
 pastor of St. Joseph's Church, Manchester. N. H. AYhen it was 
 decreed at Rome that New Hampshire should be detached from 
 the diocese of Portland and constituted into a separate diocese, 
 the Rev. Mr. Bradley was recommended for the new see by the 
 bishops of the province, his zeal and services in parochial duties 
 and his experience in diocesan affairs fitting him for the episco- 
 pate. He was appointed by Pope Leo XIII., and consecrated 
 June 11, 1884. 
 
 The first church in New Hampshire was erected in 1823 by 
 the convert Rev. Virgil H. Barber. By 1838 there was a second 
 church at Dover, but not a priest resident in the whole State. 
 
 286
 
 DIOCESE OE MANCHESTER. 287 
 
 Even ten years later, and down to 1847, there were but these two 
 churches, though they had priests and Portsmouth was regularly 
 attended. In 1847 a church was begun at Manchester by the Rev. 
 William McDonald, the father of Catholicity in New Hampshire. 
 
 On the establishment of the see of Portland there were only 
 these three churches in the State ; but Catholicity then began to 
 gain strength. Mother Mary Francis Warde established at Man- 
 chester a convent of the Sisters of Mercy, which soon had under 
 the Sisters an academy, parochial schools, and an orphan asylum. 
 When the diocese of Portland was ten years old New Hampshire 
 had seven churches and as many priests; in 1873 they had grown 
 to eighteen priests and sixteen churches — Manchester alone hav- 
 ing three churches, thus taking lead as the Catholic centre of the 
 State. 
 
 When Bishop Bradley was installed as Bishop of Manchester, 
 in 1884, he had 42 priests in his diocese and 37 churches or chap- 
 els. The Catholic population of the State was about 60,000, and 
 there were 3,500 children in the Catholic schools. The large 
 manufacturing towns contained numbers of Catholic operatives, 
 and there were many Catholic farmers, and the different congre- 
 gations were easily reached. 
 
 Soon after the consecration of Right Rev. Dr. Bradley the 
 alumni of St. Joseph's Provincial Seminary resolved to honor the 
 first bishop appointed from their number, and presented to Bishop 
 Bradley a fine testimonial. 
 
 In 1891 there were in this diocese 53 churches and 2 in pro- 
 cess of building, served by 59 secular and 2 regular priests ; 20 
 seminarians, 10 brothers of the Christian schools, 9 brothers of the 
 Sacred Heart, and 8 Marist brothers, 170 Sisters of Mercy, 22 
 sisters of Jesus and Mary, 30 sisters of the Holy Cross, 34 nuns 
 of various orders; 17 convents, 5 academies for young ladies, 2 
 high-schools for boys, 56 parochial schools equally divided between 
 boys and girls, with 7,500 pupils of both sexes; 3 orphan asylums, 
 1 hospital, 1 home for aged women, and a Catholic population of 
 73,000.
 
 DIOCESE OF MARQUETTE. 
 
 RIGHT REV. FREDERIC BARAGA 
 
 First Bisliop of Marquette and Saut Ste. Marie, 
 
 Fredeeic Baraga was born on tlie 29tli of June, 1797, in 
 Treffen Castle, Carniola, the home of his noble and wealthy- 
 parents. He received his earliest instruction under private tutors, 
 and during his college life distinguished himself by his rapid 
 progress in Illyrian, German, French, Italian, and Latin. Af- 
 ter studying law for five years at the University of Vienna he 
 felt himself called to a higher vocation. Entering on a course of 
 theology, he was ordained in 1823. Seven years were spent in 
 zealous work as a priest and in preparing popular devotional 
 works in Sclavonic, which are still highly esteemed. Resolving 
 to devote himself to the Indian missions in America, he landed 
 in New York December 31, 1830, and as soon as navigation 
 opened hastened to the field he had selected in Michigan, where 
 he was to labor till his death. His large property in Europe he 
 resigned to his brothers and sisters, retaining only an annuity 
 of $300, and even that he ultimately renounced. He came 
 to America to face poverty and hardship. When he took up 
 his residence in the Indian country, northern Michigan, espe- 
 cially the Lake Superior district, was an almost unbroken Avil- 
 derness, known only to the Indian and trapper. The devoted 
 priest found that the religious ideas implanted among the In- 
 dians in early times by the Jesuit missionaries were nearly effaced. 
 He soon acquired influence among the Indians and half-breeds, 
 gathered them together, induced them to build cabins, obtained 
 for them simple tools and implements, and encouraged them to 
 work and adopt the habits of civilized people. Having mastered 
 their language, his influence was great, and soon extended to 
 other points. Travelling like the Indians, enduring extraordinary
 
 DIOCESE OF MARQUETTE. 289 
 
 hardships and privations, during his long years of missionary life 
 among the Ottawas and Chippewas Rev. Mr. Baraga was their 
 father, guide, and pastor. Besides establishing the missions of 
 Arbre Croche, Grand Traverse, and Grand River, on Lake Michi- 
 gan, from 1831 to 1835, and those of Lapointe, Fond du Lac, Bad 
 River, and L'Anse, on Lake Superior, from 1835 to 1853, he regu- 
 larly visited the small bands of Indians scattered along the 
 shores and on the islands of both lakes from Grand Haven to Su- 
 perior City. Amid all these labors, travelling by canoe or. in win- 
 ter on snow-shoes amid the greatest cold of winter, the laborious 
 missionary found time to prepare a series of works in Ottawa and 
 Chippewa — catechisms, prayer-books, and devotional works for 
 his spiritual children, books that he had educated them to use ; 
 while for the assistance of clergymen who came to share or suc- 
 ceed in his labors he prepared an invaluable grammar and dic- 
 tionary of the Otchipwe, or Chippewa language, a work since re- 
 printed in Canada to meet the demand for it among missionaries. 
 The catalogue of North American Linguistics issued by the 
 Smithsonian Institution gives the titles of no fewer than sixteen 
 of Bishop Baraga's works in Indian languages. 
 
 When white people began to settle in his district he minis- 
 tered with his wonted zeal to all their settlements in the upper 
 peninsula. "Wherever Rev. Mr. Baraga appeared his humanity, 
 his disinterested zeal and true Christian charity, joined with re- 
 markable abstemiousness and utter disregard of comfort, gained 
 for him the unbounded respect as well as the love of all who 
 came in contact with him. 
 
 WheD, at the instance of Bishop Lefevre, the Holy See in 
 1853 detached the northern peninsula of Michigan from the dio- 
 cese of Detroit, forming it into a vicariate-apostolic, the Rev. 
 Mr. Barao-a was selected to direct it. He Avas consecrated 
 
 o 
 
 Bishop of Amyzonia and Vicar-Apostolic of Upper Michigan 
 on the feast of All Saints in the year 1853. The vicariate em- 
 braced the northern peninsula with the adjacent islands, con- 
 taining at the time six churches, five priests, and five schools. 
 But Bishop Lefevre ceded to him his power, authority, and 
 jurisdiction over five counties in the southern peninsula, and the 
 Bishop of Milwaukee ceded to him jurisdiction over the Apostle
 
 290 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 islands in Lake Superior, and tlie Bisliop of Dubuque made a 
 similar cession, so that lie had in a short time sixteen priests, 
 with fourteen churches and six thousand Catholics, under his 
 care. 
 
 His exaltation to the episcopate made no change in his de- 
 portment. He remained a missionary to the last. After visit- 
 ing Rome, Austria, France, and Ireland in the interest of his 
 diocese, he took up his lonely abode at Saut Ste. Marie, where 
 for several years he did all the duties of a pastor among the 
 neighboring Indians, as zealous, patient, and charitable as ever. 
 
 On the 9th of January, 1857, the diocese of Saut Ste. Marie, 
 or Marianopolis, was erected, and Bishop Baraga was transferred 
 to the new see. A journey in sleigh and snow-shoes to attend 
 the council in 1862 undermined his constitution. He never re- 
 covered from the exposure, having reached Thunder Bay sick 
 and almost frozen. On the 15th of October, 1865, the see was 
 transferred to Marquette, where he took up his residence, making 
 St. Peter's his cathedral. Early in 1866 paralysis, hereditary in 
 the family, showed itself in his hand, but he continued active in 
 discharging his duties, and in September preached sermons at 
 Hancock in three languages. He set out soon after to attend the 
 Plenary Council of Baltimore, and during its sessions was struck 
 down with apoplexy on the steps of the archiepiscopal palace. 
 The assembled bishops in vain urged him to retire and in the 
 home of some of his brethren pass his remaining days in well- 
 earned repose. Bishop Baraga determined to die at his post, and 
 returned to Lake Superior. There he resumed his missionary 
 work, teaching, baptizing, hearing confessions, and visiting per- 
 sons less sick than himself. But his infirmities increased, and he 
 could leave his room only to hear Mass on Sundays and holi- 
 days. Then he spent his time in prayer and meditation. On 
 the eve of Epij^hany, 1868, he received a warning of his ap- 
 proaching dissolution, and, strengthened by the sacraments, ex- 
 pired, after a short agony, on the feast of the Holy Name of 
 Jesus, January 19, 1868, 
 
 ^
 
 DIOCESE OF MARQUETTE. 291 
 
 EIGHT REV. IGNATIUS MRAK, 
 
 Second Bishop of Marquette mid Saut Ste. Marie, 
 
 Ignatius Mrak was born at Polland, in Carniola, a province 
 A the Austro-Hungarian Empire, on the 10th of October, 1810, 
 an J, after a thorough course of study, was ordained on the 13th of 
 August, 1837. Having spent eight years in mission labor in his 
 own coimtry, he came to the United States in 1815, beginning 
 his labors as an Indian missionary at Aibre Croche, where he 
 became assistant to the Rev. Francis Pierz. In this and two de- 
 pendent stations there were fifteen hundred Ottawa Indians 
 with their churches and schools. On the 10th of July, 1847, 
 Bishop Lefevre confided to Rev. Mr. Mrak the missions of La 
 Croix, Middletown, Castor Island, and Manistee, containing 
 six hundred souls, which he attended, still residing at Arbre 
 Croche. He soon took up his abode at St. Anthony's Church, 
 La Croix, and continued from it to attend Middletown two years 
 after Bishop Baragi^ was made vicar-apostolic, in 1853. Then 
 he was stationed at Eagle Town, on Grand Traverse Bay, where 
 his church and school kept the faith of a large district alive. 
 In 1860 he was made -ficar-general of the diocese of Saut Ste. 
 Marie, and from Eagle Town attended ten different stations. On 
 the death of Bishop Baraga the Rev. Mr. Mrak and his missions, 
 which had been ceded c-nly to the late bishop, returned to the 
 jurisdiction of the see ol Detroit. Rev. Mr. Mrak was, how- 
 ever, soon selected to fill the vacant see, and was consecrated 
 Bishop of Marquette in the cathedral at Cincinnati by Arch- 
 bishop Purcell, assisted by Bishops Lefevre and Henni, on the 
 7tli of February, 1869. On assuming direction Bishop Mrak 
 found the diocese with 21 chu/ches, 15 priests, and about 22,000 
 Catholic souls. He governed it ably for several years, but, find- 
 ing infirmities to increase with years, he resigned in 1878, and was 
 transferred to the see of Antinoe on the 14th of May, 1881. He 
 continued to reside at Marquette, acting as chaplain to the Sis- 
 ters of St. Joseph in their chapel of the Sacred Heart, but in 
 1884 removed to Eagle Town. He ii=i regarded as a prelate of 
 great learninqf and remarkable linguistic attainments.
 
 292 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 RIGHT REV. JOHN VERTIN, ., 
 
 Third Bishoi) of Marquette and Saut Ste. Marie, 
 
 John Vertin was born on the ITth of July, 1844, at Rudolfs- 
 wertb, Carniola, and, after making his preparatory and collegiate 
 course in his native country, came to the United States July 7, 
 1863, when he was eighteen years of age. His father, whose 
 mercantile affairs brought him across the Atlantic, placed him 
 under the care of the great Bishop Baraga. That prelate re- 
 ceived the pious youth into his diocese, and sent him to the 
 Salesianum to complete his theological studies. Archbishop 
 Henni conferred minor orders on him in 1865, and on the 31st 
 of August of the next year lie was ordained priest by Bishop 
 Baraga in Marquette, being the first ordained in that place, and 
 the last on whom the eminent bishop conferred holy orders. 
 
 The young priest was placed in charge of the mission at 
 Houghton, where he remained five years, and he then labored 
 for seven amouo; the Catholics of Neo^aunee, both difficult mis- 
 sions, as the flock was composed of men of different origin, who 
 spoke English, German, and French. On the resignation of 
 Bishop Mrak the bishops of the province sent to Rome the 
 name of Right Rev. Doctor Vertin as his successor. He was 
 consecrated by Archbishop Heiss, assisted by Bishops Borgess 
 and Spalding, on the 14th of September, 1879, his parents, who 
 had settled at Hancock, living to see the exaltation of their son. 
 The diocese has prospered under his rule, and in 1891 was 
 estimated as containing forty-eight thousand whites and between 
 two and three thousand Indians. Fifty-two priests labor there, 
 attending fifty churches and chapels as well as seventy-one de- 
 pendent stations. Sisters of St. Joseph, St. Agnes, and of the 
 Immaculate Heart of Mary direct academies, schools, and an 
 orphan asylum. Bishop Vertin has completed St. Peter's Cathe- 
 dral at Marquette, a fine structure.
 
 DIOCESE OF MOBILE. 
 
 RIGHT REV. MICHAEL PORTIER, 
 
 First Bishop of Mobile. 
 
 Michael Portier was born at Montbrison, France, Septem- 
 ber 7, 1795, and was trained to piety even amid the terrible days 
 of the French Revolution. His early studies did not chill his 
 fervor, and he entered the Theological Seminary at Lyons, and 
 when Bishop Dubourg, of Louisiana, appealed for missionaries, 
 young Portier was one of the first to respond to the call. He 
 accompanied that prelate to America, and landed at Annapolis, 
 Md., September 4, 1817. Having completed his studies under 
 the Sulpitians at Baltimore, he received the diaconate, and was 
 ordained priest by Bishop Dubourg at St. Louis in 1818. In his 
 first year he was nearly carried off by yellow fever, taken while 
 attending the sick, but recovered, and with a few assistants open- 
 ed a Catholic collegiate institute at New Orleans, and soon after 
 became vicar-general. The diocese of Louisiana then embraced 
 all the territory west of the Mississippi, and Florida, with the 
 intervening Gulf shore. The Holy See saw the necessity of 
 dividing this immense territory and confiding portions to sepa- 
 rate bishops. Mississippi and Alabama were erected into a 
 vicariate-apostolic, and Pope Pius VII., by bull of January 21, 
 1823, annexed to it Florida. By a subsequent bull of July 14 
 Mississippi as a vicariate was restored to the Bishop of New 
 Orleans. The new vicariate was thus composed of Alabama and 
 Florida; and for its government the Very Rev. Michael Por- 
 tier was selected. He was most reluctant to assume such a re- 
 sponsibility, but finally yielded, and was consecrated by Bish- 
 op Rosati at St. Louis, November 5, 1826. His jurisdiction in- 
 cluded the two old Spanish Catholic cities of St. Augustine, 
 founded in 1565, and Pensacola, in 1696, each with its church 
 and its congregation of the faitliful. In Spanish times Florida
 
 THE CATHOLIC HIERARCHY IX THE UNITED STATES. 
 
 had been a missionary field, where Dominican, Jesuit, and Fran- 
 ciscan Fathers shed their blood in their heroic efforts to convert 
 the Indians, some perishing by the hands of the Indians, and 
 some by the hands of bigoted and fanatical English invaders. 
 Florida had been, from its settlement in the province of Santo 
 Domingo, subject directly to the Bishop of Santiago de Cuba, 
 and from 1787 to 1793 to the Bishop of St. Christopher of Ha- 
 vana. The Indian missions had vanished, destroyed by the Eng- 
 lish and their dusky allies ; the streets of the little cities, where 
 Catholic processions and pilgrimages had so often passed, with 
 priests and religious, on their way to hermitage and shrine, now 
 seldom beheld the occasional visits of j)riests. Catholics of other 
 races were coming slowly in, but Bishop Portier had everything 
 to revive and to restore. He was the only clergyman in his 
 vicariate. " I need two or three priests," he wrote, " and dare not 
 ask for them, as I am afraid I cannot now support them. I have 
 neither pectoral cross nor chapel, neither crosier nor mitre." 
 To add to his difficulties, the little chui'ch at Mobile was de- 
 stroyed by fire in October, 1827. Bishop Portier made a visita- 
 tion of his vicariate as a missionary priest, beginning at Mobile 
 and riding on horseback to Pensacola, Tallahassee, St. Augustine, 
 till his overtaxed system gave way and he was prostrated with 
 fever. As soon as he could secure one priest to attend the west- 
 ern part, and having induced Bishop England to supply St. 
 Augustine for a time, Bishop Portier went to Europe in 1829. 
 He returned at the close of the year with two priests and four 
 ecclesiastics. During his absence the Holy See had erected Mo- 
 bile into an episcopal see in the province of Santiago de Cuba, 
 and Bishop Portier was transferred to it. The ancient French 
 city, where a ]3arish had been canonically erected July 20, 1703, 
 thus became the residence of a bishop. Dr. Portier soon reached 
 it and began the erection of a little church twenty feet wide by 
 thirty in dej^th, the modest cathedral in which he was enthroned. 
 His two-roomed frame palace of still more modest dimensions ad- 
 joined it. With his little force of priests he began to meet tlie 
 yfants of his flock, collecting congregations and preparing for 
 the erection of churches at Montgomery, Tuscaloosa, Huntsville, 
 Moulton, and Florence.
 
 DIOCESE OF MOBILE. 
 
 One of his first steps was to secure property at Spring Hill, 
 near Mobile, where a college was soon under the presidency of 
 Rev. Mathias Loras, welcoming Catholic students. It subsists 
 to the present time, having been for a season directed by the 
 Eudists and by the Priests of Mercy. 
 
 In 1832 he obtained a colony of Visitation nuns from 
 Georgetown, who founded a convent and academy that have for 
 more than sixty years drawn blessings on the diocese. Four 
 years afterwards Bishop Portier replaced his poor cathedral by a 
 temporary brick structure, having laid the corner-stone of the 
 cathedral of the Immaculate Conception in 1835. Owing to the 
 poverty of his diocese it was not completed and dedicated till 
 December 8, 1850, his pro-cathedral then becoming an orphan 
 asylum under the Sisters of Charity and Brothers of Christian 
 Instruction. The Sisters opened soon after an academy at St. 
 Augustine. In 1846 the Jesuit Fathers entered the diocese and 
 assumed charge of Spring Hill College. 
 
 By 1850 there were churches at Montgomery, Spring Hill, 
 Summerville, Mount Vernon, Fish liiver, Tuscaloosa, and Pensa- 
 cola. In this year the eastern part of Florida was detached 
 from the diocese of Mobile and given to the newly-erected see 
 of Savannah. 
 
 Bishop Portier labored incessantly in and for his diocese, visit- 
 ing Europe in its behalf in 1849. In the Provincial Councils of 
 Baltimore and New Orleans, as well as in the First Plenary Sy- 
 nod, his learning and experience commanded the respect of all. 
 
 One of his last acts was the establishment of an infirmary at 
 Mobile under the Sisters of Charity. When, after long years of 
 episcopal service, Bishop Portier found himself attacked by a 
 serious malady, he retired to this institution, and, edifying all by 
 the patience and piety with which he supported his long and se. 
 vere sufferings, he died on the 14tli of May, 1S59. The whole 
 city joined with the Catholics in their regret and sympathy on 
 the loss sustained by the death of so truly apostolic a prelate.
 
 296 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 EIGHT REV. JOHN QUINLAN, 
 
 Second Bishop of Mobile. 
 
 John Quinlan was born in Cloyne, County Cork, Ireland, on 
 the 19tli of October, 1826, and began bis studies in a well- 
 known classical scbool in Midleton. When he was eighteen 
 he accompanied his widowed mother to the United States, and 
 desiring to give his life to the service of God, applied to Arch- 
 bishop Purcell, by whom he was placed at Mount St. Mary's, 
 Emmittsburg. He was ordained priest in 1853 by Dr. Purcell, 
 Richard Gilmour, his fellow-student, receiving the holy order, at 
 the same time. After two years' service at Piqua, Ohio, he be- 
 came assistant to the Rev. James F. Wood, pastor of St. Pat- 
 rick's Church, Cincinnati. He was soon selected for a position 
 of greater responsibility, that of superior at the theological semi- 
 nary near Cincinnati known as Mount St. Mary's of the West, 
 where he filled also the chairs of philosophy and theology. 
 When the see of Mobile fell vacant by the death of Bishop Por- 
 tier, the bishops of the province of New Orleans and Archbishop 
 Purcell recommended his appointment. He was consecrated on 
 the 4th of December, 1859, by Archbishop Blanc in St. Louis' 
 Cathedral, New Orleans. Bishop Quinlan was installed in the 
 cathedral of Mobile on the feast of the Immaculate Concej)tion. 
 In spite of the long and earnest labors of Bishop Portier, the dio- 
 cese was in by no means a flourishing condition ; there were 
 twelve churches and fourteen schools, for which he had but eight 
 secular priests, the Jesuit Fathers of Spriug Hill College, eight' 
 een in number, directing that institution and attending several 
 missions in Alabama. 
 
 After visiting Rome he proceeded to Ireland, where he obtain- 
 ed in the seminaries of that Catholic island eleven young candi- 
 dates for holy orders who volunteered to become missionaries in 
 his diocese. Before he could carry out any of the projects for 
 the extension of the faith Civil War swept over the land, imposing 
 new duties and entailing great disasters on his struggling diocese.
 
 DIOCESE OF MOBILE. 297 
 
 After the battle of SMloli, Bishop Quinlan hastened to the field 
 in a special train and ministered to the spiritual and temporal 
 wants of both armies. Some of his priests were sent as chaplains 
 to the Catholic soldiers in the Confederate armies, sharing all the 
 perils of battle while ministering to the wounded on the field. 
 During the war the churches of Pensacola and Warrington were 
 destroyed and many of the congregations scattered. As soon 
 as peace was restored the Bishop of Mobile began the work of 
 restoration, crippled with debt, and finding few resources in his 
 diocese and little help from without. Besides the ruined 
 churches which he rebuilt, he erected St. Patrick's and St. Mary's 
 churches in Mobile, and established churches at Hunts ville, De- 
 catur, Tuscumbia, Florence, Cullman, Birmingham, Eufaula, 
 Whistler, and Three Mile Creek. 
 
 He attended the canonization of the martyrs of Japan, China, 
 and Corea on the 29th of June, 1867, and in 1869 attended the 
 Vatican Council in the Eternal City. He also took part in the 
 Provincial Councils of New Orleans. In a later vdsit to Rome 
 in 1882 he contracted the fatal Campagna fever, and never re- 
 covered from its effects, his enfeebled frame yielding readily to 
 an attack of pneumonia. On the last day of the year 1882 he 
 became the guest of Rev. Mr. Massardier, of New Orleans, hoping 
 for relief from a change of air ; the improvement was very slight, 
 and in March the pain became great. He blessed his vicar-gene- 
 ral, and in his person the clergy and laity of his diocese, and, re- 
 ceiving the last sacraments, with calmness prepared for death. 
 He retained his consciousness, and was absorbed in prayer, repeat- 
 ing invocations of the holy names of Jesus, Mary, Joseph, and 
 petitions for mercy, till he breathed his soul into the hands of 
 his Maker. 
 
 One of the last acts of his administration was to invite the 
 ancient order of St. Benedict to assume charge of missions in 
 Alabama. He developed schools as much as possible, establish- 
 ing Sisters of St. Joseph and Mercy in many of the parishes of 
 his diocese.
 
 298 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 RIGHT REV. DOMINIC MANUCY, 
 
 Vicar- Apostolic of Brownsville and Third Bishop of Mobile. 
 
 Dominic MANucr was born at St. Augustine, Florida, Decem- 
 ber 20, 1823, of parents both natives of that ancient Catholic 
 territory, his ancestors — Italian and Irish on the father's side and 
 Spanish on the mother's — having settled in Florida soon after the 
 middle of the last century. He was sent to Spring Hill College, 
 and was graduated in that seat of learning. After preparing by 
 study and prayer for the reception of that sublime dignity, he 
 was ordained priest on the feast of the Assumption, 1850, by the 
 venerable Bishop Portier, of Mobile. 
 
 He was employed on several of the laborious missions of the 
 diocese of Mobile, as well as at the cathedral. Towards the close 
 of the Civil War he took charge of the mission of Montgomery, 
 where he labored zealously for ten years. The very large diocese 
 of Galveston was divided in 1874, and, besides the new bishopric 
 of San Antonio, a vicariate-apostolic was formed embracing the 
 territory lying along the Rio Grande. The climate and the na- 
 ture of the country repel immigration, and the district is occupied 
 mainly by a population of Mexican origin living in scattered 
 ranches, who subsist by raising and attending vast herds of 
 «attle. These people are Catholics, whose religion has suffered 
 greatly by the infidel doctrines prevalent in Spanish- America and 
 by contact with degraded and bigoted Americans. Rev. Mr. 
 Manucy was selected, September 18, 1874, to organize this vica- 
 riate, and was consecrated Bishop of Dulma in the cathedral of 
 Mobile on the feast of the Immaculate Conception. The new 
 bishop found that the whole system for the maintenance of re- 
 ligion among the rancheros must be adapted to the peculiar 
 character of the country and its inhabitants. The mass of the 
 people have no fixed home or fireside, but lead a nomadic life, 
 following flocks and herds which are seldom their own. The 
 only ivav t^ re9<.h them and keep the faith alive is to be con-
 
 DIOCESE OF MOBILE. 299 
 
 stantly on tlie move among them, enduring a life almost as hard 
 as tlieir own. This the bishop found the Oblate Fathers and a 
 few secular priests courageous enough to undertake. 
 
 Aided by the Association for the Propagation of the Faith and 
 the exertions made by himself and his little band of priests, 
 Bishop Manucy succeeded in building nine small churches to 
 serve as lighthouses of the faith in this moral desert. Five young 
 men zealous enough to face the labors of such a mission were 
 ordained by him. He drew in devoted women to undertake 
 schools ; the Sisters of the Incarnate Word at Corpus Christi and 
 Brownsville, the Ursuline Nuns at Laredo, and Sisters of Mercy 
 at San Patricio and Refugio have academies, which enable them 
 to maintain free parochial schools for girls, and in some cases for 
 the younger boys. For those more advanced there are onl}'- the 
 Oblate college at Brownsville and a boys' school at Laredo, 
 Much could be done in missions and schools, were there any 
 source from which money could be obtained. With all the re- 
 strictions arising from scanty means, Bishop Manucy brought the 
 vicariate into the way of spiritual progress. The forty thousand 
 frontier Catholics have twenty-four churches and chapels and 
 twelve priests. It is to be hoped that aid will come to keep the 
 faith alive and extend it. On the 9th of March, 1884, Bishop 
 Manucy received a Papal Brief transferring him to the see of 
 Mobile without relieving him of his duties as vicar- apostolic. He 
 was installed in the cathedral on Passion Sunday. The diocese 
 to which he has so recently been called has difficulties of its own, 
 and the zeal, patience, and ability of the bishop are required to 
 restore it to prosperity and fit it for the future which the rising 
 industries of the State will in time create. 
 
 The burden of the diocese, encumbered with great difficul- 
 ties, was too heavy for Bishop Manucy, and he soon earnestly 
 sought to be relieved from it. The Holy Father, yielding to his 
 entreaties, accepted his resignation and transferred him to the 
 titular see of Maronea. Bishop Manucy waited at Mobile only 
 to transfer the diocese to his successor. He was, however, struck 
 
 down by a fatal illness, and died piously at Mobile December 4, 
 
 1885.
 
 300 
 
 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 EIGHT REV. JEREMIAH O'SULLIVAN, D.D., 
 
 Fourth Bishop of Mobile. 
 
 The Right Rev. Jeremiali O'Sullivan was born at Kanturk, 
 County Coi'k, Ireland, about the year 1844, and while a student 
 resolved to devote himself to the service of God. Coming to 
 America at the age of nineteen, he entered St. Charles' College, 
 from which he passed to St. Mary's Seminary, Baltimore. He 
 was ordained by Archbishop Spalding in June, 1868, and was 
 first stationed at Barnesville, Montgomery County, Md. During 
 his nine years' pastorate at Westernport, in that State, he erected 
 a large church, and a convent for the Sisters of St. Joseph, whom 
 he called to his parish to direct the schools. From this field of 
 labor he was summoned to St. Peter's Church, Washington City, 
 where his zeal and ability made him widely known. Having 
 been selected for the see of Mobile, he was consecrated on the 
 20th of September, 1885, and soon after proceeded to his diocese. 
 
 This important diocese has prospered unaer the administration 
 of Bishop O'Sullivan until, in 1891, it presented the following 
 summary: 37 priests and 12 ecclesiastical students, 46 churches, 
 2 academies, 19 parochial schools with 1,533 pupils, 1 college, 2 
 orphan asylums, and 1 infirmary, in an estimated Catholic popu- 
 lation of 35.000.
 
 DIOCESE OF MONTEREY AND LOS ANGELES. 
 
 RIGHT REV. THADDEUS AMAT, 
 
 Second Bishop of Monterey and Los Angeles. 
 
 Thaddeus Amat was born at Barcelona, in Spain, in the year 
 1811, and, after pursuing his theological studies in Paris, entered 
 the Congregation of the Priests of the Mission, founded by St. 
 Vincent de Paul. Summoned to aid the members of his order in 
 the United States, he was appointed, in 1841, master of novices at 
 Cape Girardeau, and the next year assumed a prx)fessor's chair in 
 the theological seminary of the diocese of St. Louis, of which for 
 the next two years he was superior, displaying not only learning 
 as a professor and gifts as a spiritual guide, but ability in the di- 
 rection of an institution. Accustomed to the country and its 
 needs, he then for several years was president of the preparatory 
 seminary or college of St. Mary's at the Barrens, acting also as 
 pastor of St. Mary's Church, and, with his associates in the col- 
 lege, attending several dependent missions and stations. In 1848 
 he was appointed superior of the theological seminary of St. 
 Charles Borromeo at Philadelphia, and for four years directed that 
 important institution. 
 
 California, before its acquisition by the United States,, had 
 formed part of a diocese, with a bishop resident at Monterey, and 
 under Bishop Alemany that city had been made an episcopal 
 see. The influx of population soon required a division of the 
 diocese, and Dr. Alemany was apf)ointed to the see of San Fran- 
 cisco, with the dignity of archbishop. To the see of Monterey, 
 left vacant by his promotion, the learned and pious Lazarist was 
 appointed on the 29th of July, 1853. He was solemnly consecrated 
 on the 12th of March in the following year by his Eminence Car- 
 dinal Fransoni in the church of the College ot the Propaganda at 
 
 Rome. 
 
 aoi
 
 ?>02 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 His predecessor had accomplished much, and Bishop Amat 
 found in the part of California assigned to him seventeen priests 
 and twenty-three churches. His zeal was directed, therefore, 
 mainly to completing the work of placing the Holy Sacrifice and 
 the sacraments within the reach of all the faithful in his diocese, 
 and also to endowing his bishopric with religious institutions and 
 schools. 
 
 In 1856 he obtained Sisters of Charity from Emmittsburg, who 
 opened an asylum and school at Los Angeles. A few years later 
 they had a flourishing academy and an hospital under their 
 care. 
 
 Bishop Amat then visited Europe for the good of the diocese, 
 and returned with priests and Sisters. At this time the see was 
 transferred to Los Angeles, which became his residence. There 
 the Lazarists soon opened St. Vincent's College ; and while they 
 were securing Catholics a higher education for their sons, Brothers 
 of the Third Order of St. Francis and Sisters of the Lnmaculate 
 Heart of Mary assumed the direction of parochial schools at many 
 points. A spinal affection under which Bishop Amat had long 
 suffered intense pain, while it never disturbed his serenity, made 
 assistance necessary, and m 1873 his vicar-general, the Very Rev. 
 Francis Mora, was consecrated as his coadjutor. 
 
 Meanwhile Bishop Amat labored to complete his cathedral, 
 which he dedicated to God, under the patronage of St. Vibiana, 
 April 9, 1876. His health failed more rapidly after that time, 
 .and he died piously on the 12th of May, 1878, leaving in his dio- 
 cese much to attest his zeal and labors, not the least having been 
 his efforts to benefit spiritually and temporally the remnant of 
 the Mission Indians.
 
 DIOCESE OF MONTEREY AND LOS ANGELES. 303 
 
 RIGHT EEV. FRANCIS MORA, 
 
 Third BisJioj} of Monterey and Los Angeles. 
 
 FrAx-^cis Mora was born near the city of Vich, in Catalonia, 
 a province of Spain, on the 25th of November, 1827, and was thus 
 by birth a countryman of many of the most energetic among the 
 early missionaries in California, Texas, and Florida. It was 
 therefore natural that a taste for foreign missions should early 
 have been awakened in his heart. Devoting himself in early 
 youth to the service of God in the sanctuary, Francis Mora made 
 his ecclesiastical studies in the episcopal seminary at Vich ; but 
 in 1854, when Bishop Amat appealed for recruits for his diocese, 
 the young seminarian offered his services, and, without waiting to 
 receive priestly orders, accompanied him across the Atlantic. He 
 was ordained priest by Bishop Amat at Santa Barbara, California, 
 and was successively rector at St. Juan Bautista, Pajaro vale, and 
 San Luis Obispo. His zeal and ability rendered him one of the 
 chief auxiliaries of the Right Rev. Bishoj) Amat, who in 1868 
 appointed him rector of the pro-cathedral of Los Angeles and 
 vicar-general of the diocese. AVhen Bishop Amat required the 
 services of a coadjutor, the Rev. Francis Mora was elected to the 
 see of Mossy nopolis on the 20fch of May, 1873, and was conse- 
 crated on the 8d of August. Being thus coadjutor, with the right 
 of succession, he labored for the well-being of the diocese, of 
 which he became bishop May 12, 1878. The diocese then con- 
 tained a Catholic population of 21,000, three thousand being the 
 surviving descendants of the Indian converts of the eai'ly mission- 
 aries. There were thirty churches, with two others in course of 
 erection, and three erected in Catholic times, now little more than 
 ruins. His clergy, secular and regular, numbered thirty-eight. 
 
 Bishop ^lora has done much to infuse new energy into the 
 Catholic body in Lower California and make the church confid- 
 ed to him prosper. In 1884 the children of the true faitli of 
 Christ numbered 28,000 ; the Indians, whose wrongs had to some
 
 304 
 
 TEE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 extent been remedied, had increased ; the Lazarist College of St. 
 Viuceut at Los Angeles, and that of Our Lady of Sorrows at 
 Mission Santa Barbara, where the Franciscans, deriving hope even 
 in the affliction and ruin of their missions, were renewing their 
 labors, gave promise of great good. Daughters of Charity, Sisters 
 of the Immaculate Heart of Mary vied with each other in works 
 of mercy. Thirty-three secular priests and twelve regulars at- 
 tended the thirty-four churches, sixteen chapels, and thirty-six 
 stations in the portion of California under his jurisdiction. 
 
 In 1884 the diocese of Monterey was the scene of a most con- 
 soling celebration. The Kev. Angel Casanova, priest at Monte- 
 rey, had long desired to restore the ancient church of San Carlos, 
 which contained the remains of Father Juniper Serra, O.S.F., the 
 founder of the great Franciscan missions in Upper California. By 
 a course of careful investigation in the ruined church he discov- 
 ered the vault containing the remains of the illustrious friar, and 
 at once bes^an the restoration of the mission church. The remains 
 of the venerable founder were properly and piously encased, and 
 on the 28th of August, 1884, the church of San Carlos was re- 
 dedicated to the service of God with all possible pomp. On this 
 interesting occasion, the centeimial of the venerable Father's death, 
 the Most Rev. Joseph Sadoc Alemany, O.P., Archbishop of San.Fran- 
 cisco, offered up the holy sacrifice of the Mass for the repose of 
 the humble and self-denying friar to whom California owed so 
 deep a debt. The diocese, at the close of the year 1884, contained 
 fifty churches and chapels, Avith forty-five priests. 
 
 This diocese continued to prosper under the faithful pastoral 
 care of Bishop Mora until, in 1S91, there were under his jurisdic- 
 tion 62 priests and 13 seminarians, 48 churches and 56 chapels 
 and stations, 2 colleges, 15 parochial schools with 1,346 pupils, 
 in a Catholic population of 40,000. 
 
 A<?5rv 
 
 iN^-
 
 DIOCESE OF NASHYILLE. 
 
 RIGHT REV. RICHARD PIUS MILES, 
 
 First JBisliop of Nasliville. 
 
 RiCHAED Pius Miles was born in Prince George's County, 
 Maryland, May 17, 1791 ; but as tlie family emigrated to Ken- 
 tucky when lie was only five years old, lie grew up in tlie AVest. 
 The hereditary faith of the family was seen in the })iety of the 
 boy, who at the age of fifteen solicited admission into the order 
 of St. Dominic. He received the white habit October 10, 1806, 
 and, notwithstanding his youth, persevered in the state to which 
 he felt that God had called him. After years of discipline and 
 study he was ordained priest in September, 1816, and entered on 
 a long career of missionary labor in Ohio and Kentucky, espe- 
 cially at Somerset and Zanesville, being one of the most active 
 and prominent priests in establishing Catholicity in those States. 
 
 To give teachers for the children of the faithful, and devoted 
 women for works of mercy. Father Miles, with the consent of his 
 superiors, founded a community of Sisters of the Third Order of 
 St. Dominic, drawing up rules suited to the wants of the country. 
 This community now occupies the convent of St. Catharine of 
 Sienna, near Springfield, Ky. 
 
 The Fathers of the Third Council of Baltimore recommended 
 the erection of Tennessee into a separate diocese, and proposed 
 Father Miles for the first Bishop of Nashville. He was con- 
 secrated in the cathedral of Bardstown, September 16, 1838, by 
 Bishop Rosati, of St. Louis, and proceeded alone to Tennessee — 
 a State in which there was not then a priest, and only two shells, 
 that could not by any stretch of fancy be called churches. The 
 pioneer bishop entered Nashville a stranger, without resources, 
 and sought an humble lodging as a slielter till he could prepare 
 
 305
 
 306 THE CATHOLIC HIERARCHY IX THE UNITED STATES. 
 
 for his work. At the very outset he was prostrated by illness, 
 and might have died unattended had not Providence guided a 
 priest to his bedside. On recovering Bishop Miles proceeded to 
 Memphis, where he began his labors as a missionary. He ap- 
 pealed to Ohio to aid him, and obtained some auxiliaries, but 
 there were not many j)i'iests who chose to enter so unpromising a 
 district. 
 
 In his diocesan city the Dominican bishop collected the 
 Catholics soon after his arrival, and preached a mission ; but his 
 words drew only nine persons to receive the Blessed Eucharist. 
 Yet by his assiduous labors he beheld the flock increase, till he 
 was able in 1847 to dedicate his cathedral to the Almighty under 
 the invocation of Our J.ady of the Seven Dolors. He also erected 
 a suitable house for himself and his successors, as well as an 
 academy and hospital under the charge of the Sisters of Charity 
 of Nazareth. He introduced a colony of the Sisters of St. Domi- 
 nic, whom he had founded, into Memphis, where a church had 
 been built. These good religious soon had school and asylum 
 under their charge. 
 
 In 1842 Bishop Miles ordained the first priest ever elevated 
 to that dignity in the State of Tennessee. 
 
 Bishop Miles was not young when called to assume the duties 
 of the episcopate, and his cares added more years than his pre- 
 vious missionary labors. In 1859 he solicited a coadjutor, and 
 the Right Rev. James Whelan, a friar of his own order, was ap- 
 jjointed. A cough which had long annoyed Bishop Miles now 
 showed that the disease had reached a critical point. After re- 
 citing his office on February 17, 1860, seated before the fire. 
 Bishop Miles found himself unable to rise. He was conveyed to 
 his bed and medical aid summoned. Flis case w^as at once pro- 
 nounced fatal, and, after receiving the last sacraments from the 
 hands of Bishop Whelan, he calmly expired on the 21st of Feb- 
 ruary. 
 
 Considering the condition of Catholicity in the State of Ten- 
 nessee, where the faithful are few, poor, and scattered, often sepa- 
 rated from each other by mountain ranges, the work accomplish- 
 ed by Bishop Miles in organizing and building up the diocese 
 was certainly remarkable. 
 
 n
 
 THE DIOCESE OF NASHVILJ.E. 307 
 
 RIGHT REV. JAMES WHELAN, O.S.D., 
 
 Second JBishop of Nashville. 
 
 Jajies Whelan was born at Kilkenny, Ireland, on the 8tli of 
 June, 1823, but spent most of Lis youth in London and New 
 York, where he received his early training in religion and letters. 
 Even in boyhood he was remarkable for a great love of solitude 
 and for an extraordinaiy application to books. He seemed set 
 apai-t for the religions life, and, applying to the venerable Father 
 N. D. Young, was taken by that experienced director to the 
 novitiate of the Dominicans, St. Joseph's, Perry County, Ohio. 
 Here he manifested great talent for sacred studies, and won the 
 affection of all his superiors and brethren by his genial disposi- 
 tion and strict observance of the rule. He was ordained priest 
 on the 2d of August, 1846, and was soon an active and labori- 
 ous missionary, filling many offices of trust and responsibility in 
 Dominican convents, until at last, in October, 1854, he was elect- 
 ed provincial of the order in Ohio and Kentucky. He served 
 the usual term, four years, with much credit to himself and satis- 
 faction to his brethren. Having been soon after apj^ointed co- 
 adjutor to the Bishop of Nashville, he was consecrated Bishop of 
 Marcopolis on the 8th of May, 1859. The declining health of 
 Bishop Miles compelled him to assume at once all the active 
 duties of the episcopate, and on the death of that prelate in the 
 ensuing year he became Bishop of Nashville. The country was 
 already in the midst of the excitement which culminated the next 
 year in fratricidal strife. As a border State Tennessee was torn 
 and distracted for four long years by the almost constant occupa- 
 tion of contending armies, some of the severest battles of the war 
 having been fought on its soil. The afflictions of the diocese 
 confided to his care, with his own utter inability to remedy them, 
 broke, the spirit of the bishop, and in 1864 he obtained leave to 
 resign the episcopate and return to the quiet and seclusion of a 
 convent of his order. From that time till his death he lived 
 among his religious brethren, devoting his whole time to theolo- 
 gical, historical, and chemical studies, some of the fruits of which
 
 308 THE CATHOLIC Uli^icARCHY IN THE UNITED STATES. 
 
 are manifested in contributions to the periodical literature of the 
 time. In 1872 he published a work of enduring value : "Catena 
 Aurea ; or, A Golden Chain of Evidences demonstrating from 
 ' Analytical Treatment of History ' that Papal Infallibility is no 
 Novelty." In a popular form easily grasped this woi'k presented 
 the question of the infallibility of the Pope teaching ex cathedra^ 
 so that all could understand it and see the fallacy of those who 
 denied it. Dr. Brownson regarded it as one of the best works 
 ever written on the subject. 
 
 In 1871 Bishop Whelan took up his residence in Zanesville, 
 and, after a brief illness, expired at the residence of the Domini- 
 can Fathers in that city, on the 18th of February, 1878. His re- 
 mains were conveyed to St. Joseph's and laid beside those of 
 his religious brethren who had ended their career on the mis- 
 sions of Ohio. 
 
 EIGHT REV. JOSEPH RADEMACHEE, 
 
 Fourth Bishop of Nashville. 
 
 Joseph Rademacher was born at Westphalia, in the State of 
 Michigan, on the 3d of December, 1840. He was placed at an 
 early age at St. Vincent's College, under the care of the Benedic- 
 tine Fathers of the abbey of that name in Westmoreland County, 
 Pennsylvania, and after completing his classical course entered 
 the diocesan seminary of St. Michael's, at Pittsburgh, to prepare 
 for the holy order of priesthood, to which he felt he was called. 
 He Avas ordained priest on the 2d of August, 1863, by the Right 
 Rev. Dr. J. H. Luers, for the diocese of Fort Wayne. He was 
 placed in charge of the church of Attica, Indiana, and of the de- 
 pendent missions, and was a laborious missionary there for six 
 years. He was then pastor of the church of St. Paul of the 
 Cross, Columbia City, for eight years. Right Rev. Bishop 
 Dwenger then summoned him to Fort Wayne, and confided to 
 him the church of St. Mary, Mother of God. It was a position 
 of difficulty, but his piety, prudence, and firmness triumphed
 
 THE DIOCESE OF XASHVTLLE. 309 
 
 v\er all obstacles. During his residence at Fort Wayne lie 
 acted as chancellor of the diocese, but he was soon appointed 
 pastor of St. Mary's Church, Lafayette, which, next to the ca- 
 thedral, had the largest congregation in the diocese. In all these 
 positions the Rev. Mr. Rademacher acquitted himself as a priest 
 of ability, devoted to his flock, earnest, pious, careful of the edu- 
 cation of the young. On the 21st of April, 1883, he was ap- 
 pointed Bishop of Nashville, and was consecrated on the 24th of 
 June by his predecessor, who had been promoted to the see of 
 Chicago. Since his enthronement at Nashville Bishop Rade- 
 macher has labored earnestly by visitations to learn the wants of 
 his diocese and advance the kingdom of God. 
 
 At the close of the year 1884 the diocese contained thirty 
 churches, twenty-six priests, a college, twenty-one academies and 
 schools attended by more than two thousand pupils. 
 
 These had increased at the close of 1890 to 36 churches and 
 29 priests, 26 academies and parochial schools attended by 2,750 
 students, including 1 colored school of 200 ^^upils. There was a 
 Catholic population of 21,200.
 
 DIOCESE OF NATCHEZ. 
 
 ^IGHT REV. JOHN J. CHANCHE, 
 
 First Bishop of Natchez. 
 
 /iDHN Mary V'c\jeph Chanche, the son of Jolin Chanclie and 
 Catherine Provost, was born October 4, 1795, in Baltimore, to 
 which his parents had fled from the horrors of St. Domingo. At 
 the age of eleven he was placed in the college opened by the 
 Sulpitians in that city, jind soon showed that he was called to 
 the ecclesiastical state. He received the tonsure from Arch- 
 bishop Carroll when he \\as only fifteen. After receiving minor 
 orders from Archbishop Neale he was ordained by Archbishop 
 Marechal, June 5, 1819. Having been received into the com- 
 munity of Saint Sulpice, he was made a professor in St. Mary's 
 College, and continued to discharge his duties, becoming in time 
 vice-president, and in September, 1834, on the elevation of Dr. 
 Eccleston to the episcopate, president of the college, an office for 
 which he possessed marked qualifications. 
 
 Dr. Chanche had been proposed for the position of coadjutor 
 at Baltimore, at Boston, and at New York, but steadfastly de- 
 clined the dignity of bishop. He t.^ok an important part in 
 several of the Provincial Councils of Baltimore, his learning, 
 eloquence, and thorough knowledge of all prescribed forms and 
 ceremonies being recognized by all. When the see of Natchez 
 was erected, July 28, 1837, the Rev. Thomas Heyden was ap- 
 pointed bishop, but declined. The Rev. Dr,. Chanche was sub- 
 sequently named, and was induced to accept the bulls issued by 
 Pope Gregory XVL, December 15, 1840. His consecration took 
 place on the 14th of March in the next year, Archbisliop Eccles- 
 ton officiating, assisted by Bishops Fenwick and Hughes. Dr. 
 Chanche proceeded to his diocese alone, and, landi»ig at Natchez, 
 began to organize a diocese in the State of Mississippi. Catlio- 
 
 311
 
 312 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 licity was in no flourisliing condition, yet some of the early 
 French settlements and missions had been planted on its soil, 
 and in their tragic annals were recorded the deaths of heroic men 
 who laid down their lives while announcing the truths of the 
 Gospel to the white settler and the dark-hued son of the forest. 
 Biloxi, Natchez, Yazoo had been French posts early in the seven- 
 teenth century. The secular priests St. Cosme and Foucault, the 
 Jesuit Fathers Du Poisson, Souart, and Senat, had died by In- 
 dian hands in Mississippi or on the adjacent river. Even in 
 earlier days eminent Dominican Fathers had labored here in the 
 colony of Tristan de Luna. 
 
 During the French occupancy of Louisiana there was a 
 church at -Natchez attended by a Capuchin Father, and when 
 Spain acquired the territory a priest was maintained there. 
 Bishop Carroll, unable to send a priest to a point so remote 
 from other settled parts of his diocese, asked Bishop Penalver, 
 of Louisiana, to continue to supply the isolated church. Subse- 
 queatly priests were sent from Spain, who remained till 1798, 
 when the United States took possession of Natchez and confis- 
 cated the church property to its own use. From that time the 
 mission was served at intervals only, and the church was at last 
 destroyed by fire in December, 1832. A little chapel of the 
 Holy Family soon rose, however, and when Bishop Chanche ar- 
 rived was the only sign of Catholicity ; but it was so small that 
 the faithful met in a hired hall. Rev. Mr. Brogard, the only 
 priest in Mississippi, was there but temporarily, and the bishop 
 was virtually alone. He obtained aid, and, assembling the Ca- 
 tholics, roused their zeal and spirit. In 1842 he laid the corner- 
 stone of his cathedral, and about the same time opened an aca- 
 demy for young ladies, under the direction of accomplished 
 teachers whom he brought from Frederick, Md. His visitations 
 were rather missions to find, collect, and organize the Catholics 
 than visits to parishes, and his labors, like those of the few 
 priests whom he could induce to share his ministry, were those 
 of a missionary priest. For the good of his diocese he visited 
 Havana to secure documents to substantiate the claim of the 
 Catholic Church to its property ; but his appeal to the United 
 States for its restitution was unavailing.
 
 DIOCESE OF XATCHEZ. 313 
 
 The Sisters of Charity came to his diocese early in 1848, 
 and soon had thriving schools and an orphan asylum. Bishop 
 Chanche was earnestly desirous of uniting the Sisters of Charity 
 in America with the order in France, and went to France with 
 the documents which led to the accomplishment of that design. 
 By the year 1852 the diocese, so utterly destitute when he ar- 
 rived, began to show the results of his zeal. He had a nucleus 
 of a clergy in the eleven priests whom he had gathered around 
 him. Eleven churches had been built, and there were more than 
 thirty places where Catholics gathered at stated times to hear 
 Mass and approach the sacraments. 
 
 At the First Plenary Council, in 1852, Bishop Chanche was 
 chief promoter, and after the close of its sessions he went to 
 Frederick to rest awhile at the house of a friend. There he 
 was seized with cholera-morbus, which baffled the skill of phy- 
 sicians. He lingered several days v^dthout a murmur, bearing all 
 his sufferings with resignation and serenity till he died, on the 
 22d of July, 1853. At his own request his body was conveyed 
 to Baltimore and interred in the cathedral cemetery. An able 
 and accomplished man, he had renounced the episcopate in sees 
 where the Church was organized and progressing, in order to 
 devote his energies and life to the hardest struggles in a State 
 where the prospects of Catholicity were feeble indeed. 
 
 MOST REV. FRANCIS JANSSENS 
 
 Was Fourth Bishojy of Natchez, and is now Flftli ArchUshop 
 
 of JSfeio Orleans. 
 
 Feancis Janssens was born in Tilburg, North Brabant, Hoi- 
 land, on the 17th of October, 1843. After preliminary classical 
 studies he entered the episcopal seminary of Bois-le-Duc, or 'S Her- 
 togenbosch, but, wishing to devote himself to the missions in 
 the United Stales, sought entrance into the American College at 
 Lou vain, and was ordained priest at Ghent on the 21st of Decem- 
 ber, 1867. Bishop McGill, of Richmond, had visited the insti-
 
 814 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 tution the preceding year and depicted the wants of his diocese 
 so eloquently that the young seminarian, full of courage, offered 
 his services. He began his labors in the diocese of Kichmond 
 in September, 1868, and was soon recognized as a most able and 
 energetic priest, full of resources and prompt at every call. As 
 assistant priest at the cathedral, and from 1870 as rector, at- 
 tending also Danville, Warrenton, Gordonsville, and Culpepper, 
 acting too as secretary and chancellor of the diocese, he en- 
 deared himself to all. In 1874 he was made vicar-general of 
 the diocese, and on the translation of Bishop Gibbons to the 
 see of Adramyttum, as coadjutor of Baltimore, the Very Rev. 
 Mr. Janssens became administrator of the diocese of Eichmond. 
 When Bishop Keane was installed in the capital of Virginia he 
 retained the able priest as vicar-general of his diocese and pas- 
 tor of the cathedral. Bishop Chanche had been succeeded at 
 Natchez by the Kight Rev. Dr. Van de Velde, who was trans- 
 ferred from Chicago, and the diocese had been afterwards ably 
 directed by Right Rev. William H. Elder for many years ; but 
 his appointment a3 coadjutor to the venerable Archbishoj) Pur- 
 cell, of Cincinnati, left the see of Natchez vacant. The Very 
 Rev. Francis Janssens was selected for the position, and he was 
 consecrated in the cathedral of St. Peter at Richmond on the 
 1st of May, 1881, by Archbishop Gribbons, assisted by Bishops 
 Becker, of Wilmington, and Keane, of Richmond, Bishop Elder 
 preaching the sermon on the occasion. The ceremony was the 
 grandest ecclesiastical function ever seen in Richmond, and at- 
 tracted the largest gathering known in the history of the Church 
 in the State. After the consecration Bishop Janssens made a 
 most touching address to the members of the hierarchy and to 
 his fellow-clergymen, whom he thanked for all their kindness 
 9,nd brotherly feeling towards him from the day of their first 
 cordial welcome. Reaching Natchez May 7, he visited his whole 
 diocese, and then proceeded to his native place, where he was re- 
 ceived with a public ovation, and with rapture by the loving mo- 
 ther whom he had left for God's service ; he went to Rome, and 
 then, returning to this country, took possession of his diocese. 
 
 The ability shown at Richmond augurs a devoted and profit- 
 able administration at Natchez. Catholicity has not made in 
 
 n
 
 DIOCESE OF NATCHEZ. 
 
 317 
 
 Mississippi the strides that it has at the Northwest, but under 
 the care and prudence of his predecessors the little grain of 
 mustard-seed found by Bishop Chanche has grown. The Catho- 
 lic population was in 1884 estimated at not quite 14,000, the 
 yearly baptisms of infants being 736 ; the parochial and colored 
 schools, chiefly under the care of religious communities, number 
 nearly 2,000 pupils ; and this body of Catholics has 53 churches, 
 attended by 30 priests. 
 
 In 1884 he erected the mission of the Holy Rosary for the 
 Choctaw Indians, among whom the Jesuits labored in the last cen- 
 tury. The mission has succeeded beyond expectation, and Sisters 
 of Mercy have established a school in the tribe. 
 
 In 1888 Bishop Janssens was promoted to the see of New 
 Orleans as successor to the late Archbishop Leray.
 
 DIOCESE OF NATCHITOCHES. 
 
 RIGHT REV. AUGUSTUS MARY MARTIN, 
 
 First Bislwp of Natchitoclies. 
 
 Augustus Maey Maetix was born in Brittany, France, and 
 after a pious education was ordained priest. Though gentle 
 and unassuming, he resolved to seek a foreign mission, and came 
 to the United States in 1842. Havins: been received into the 
 diocese of New Orleans, he was ap23ointed chaplain to the Ursu- 
 line nuns. As soon as he had acquired a knowledge of the mis- 
 sion work he was made pastor of St. Martin's Church, Attaka- 
 pas ; in 1845 he was transferred to St. James' parish, and two 
 j'ears later was entrusted with the charge of St. Joseph's Church, 
 East Baton Rouge, attending also the dependent missions of the 
 Plains and Manchac. In all this parochial work he made him- 
 self singularly beloved by the people, and won the respect and 
 esteem of his fellow-priests. His archbishop showed his confi- 
 dence by making him vicar-forane. The Plenary Council of 
 1852 recommended the division of the diocese of New Orleans, 
 and a new see was erected at Natchitoches. To this the Rev. 
 Mr. Martin was elected on the 29th of July, 1853, and he re- 
 ceived e^^iscopal consecration at the hands of Archbishop Blanc 
 in New Orleans on the last day of November. His diocese com- 
 prised the more sparsely settled part of the State, lying north of 
 the thirty-first degree. Natchitoches had been established as a 
 French post as early as 1717, and a priest was stationed there 
 from time to time ; not far off was the Spanish mission of San 
 Miguel at Adayes, founded in 1715 by the Venerable Father 
 Anthony Margil de Jesus. In our time a church dedicated to 
 St. Francis was erected at Natchitoches in 1826. The diocese of 
 Natchitoches when organized contained about twenty-five thou- 
 
 S18
 
 DIOCESE OF NATCHITOCHES. 319 
 
 sand Catholics, with only seven churches and four priests. The 
 only institution was a convent of the Sacred Heart. 
 
 As the population gained little by emigration, the great ob- 
 ject of Bishop Martin was to give his people churches, priests, 
 and schools to meet their wants. He encouraged and stimulated 
 the erection of churches wherever they could be maintained, and 
 succeeded so that he left more than sixty churches and chapels. 
 For works of education and charity he introduced the Sisters of 
 Mercy and the Daughters of the Cross, an order founded by Sr. 
 V'incent de Paul. 
 
 After governing the diocese for twenty-two years he died 
 piously September 29, 1875. 
 
 RIGHT REV. ANTHONY DURIER, 
 
 Third JBlshop of Natchitoches. 
 
 The Right Rev. Anthony Durier, who succeeded to the 
 mitre of Natchitoches after Archbishop Leray had governed the 
 diocese for nearly six years as administrator, was born at Rouen, 
 France, in the year 1833, of a family which gave many of its 
 members to the priesthood and religious orders, one of them dy- 
 ing as a missionary in China. Anthony was j)ursuing his theo- 
 logical studies at Lyons when with a fellow-seminarian he re- 
 sponded to an appeal of Archbishop Blanc for priests for Louisi- 
 ana. He came to the United States in 1855, and completed his 
 tlieological studies at Mount St. Mary's of the West, where he 
 acquired a familiarity with the English language. After being 
 ordained by Archbishop Purcell in 1856, he was stationed at 
 Cbillicothe, but the next year began his labors in New Orleans as 
 assistant priest at the cathedral of that city. From 1859 to his 
 elevation to the episcopate he was the zealous, charitable, and 
 laborious pastor of the Church of the Annunciation. He was 
 consecrated Bishop of Natchitoches in St. Louis' Cathedral, New 
 Orleans, by Archbishop Leray on the 19th of March, 1885.
 
 DIOCESE OF NESQUALLY. 
 
 RIGHT KEV. AUGUSTINE MAGLOIRE BLANCHET, 
 
 First Bishop of Nesqiiolly. 
 
 Augustine Magloire Alexander Blanchet was born on 
 the 22d of August, 1797, at Saint Pierre, Riviere du Sud, in the 
 diocese of Quebec, and after a pious youth entered the seminary, 
 and was ordained priest on the 3d of June, 1821. The young 
 priest's earliest missionary labors found their field in the islands 
 of La Magdelaine and Chetican ; then he was stationed at Magre, 
 in Cape Breton, in 1822. For sixteen years dating from 1826 
 he exercised the holy ministry in the diocese of Montreal as 
 parish priest of St. Luc de I'Assomption, St. Charles, Riviere 
 Richelieu, and St. Joseph de Soulanges. His parish was the 
 scene of some of the patriot risings in 1837. He was subse- 
 quently appointed by Bishop Bourget one of the canons of the 
 chapter of Montreal. When the Holy See, in 1845, erected the 
 dioceses of Walla Walla and Fort Hall in Oregon, he was ap- 
 pointed to Walla Walla, and was consecrated in the cathedral of 
 Montreal on the 27th of September, 1846. The diocese embraced 
 the territory between the Pacific and White Salmon River 
 above the Cascades, the British possessions, and the Columbia 
 River. The Jesuit Fathers had already begun missions among 
 the Coeurs d'Alenes, Flatheads, and Kalispels, and Protestant 
 missionaries were engaged in attempting to gain converts in 
 other native tribes. Bishop Blanchet set out from Montreal in 
 March, 1847, and reached Fort Walla Walla on the 5th of Sep- 
 tember, accompanied by four Oblate Fathers and two secular 
 priests. His arrival excited great bitterness at the Protestant 
 missions, and the invitation of the Cayuse chief Tamatowe to
 
 DIOCESE OP NESQUALLY. 321 
 
 the bisliop added to tlie feeling. Before the bishop and his 
 priests could begin any active mission work the Cayuses mur- 
 dered Dr. Whitman, a Protestant missionary, and his wife; 
 another missionary, the Rev. Mr. Spalding, was saved from a 
 similar fate only by the exertions of one of Bishop Blanchet's 
 priests, Rev. Mr. Brouillet. The bishop, then at Tamatowe's 
 camp, used every effort to rescue the whites held as prisoners 
 by the Indians and to prevent further crime, but, finding himself 
 powerless, retired to St. Paul. Rev. Mr. Brouillet remained, but 
 was soon compelled to leave, and his house was burned, as well 
 as the chapel. The Rev. Mr. Spalding, far from showing any 
 gratitude to the men who saved his life, began at once to charge 
 the Catholic bishop and clergy with complicity in the massacre 
 and to inflame the public mind against them. This course he 
 pursued for years, and though the calumny has been again and 
 again refuted, it is repeated to this day. 
 
 Bishop Blanchet in June, 1848, set out for the Umatilla mis- 
 sion, but, being ordered back by the Superintendent of Indian 
 Affairs, established the Dalles mission of St. Peter. 
 
 The Cayuse war prevented the progress of settlements, and, 
 the difficulty of restoring missions being great, a change was 
 made. The Sovereign Pontiff on the 31st of May, 1850, erected 
 the see of Nesquallyand transferred Bishop Blanchet to it in the 
 following October. He took up his residence at Fort Vancouver, 
 on the Columbia, and there he soon had a modest cathedral, 
 while chapels rose at Olympia and Steilacoom, on the Cowlitz 
 River, and among the Chinooks. In 1853 the diocese of Walla 
 Walla was suppressed, and part of it, including the Dalles and 
 Cayuse territory, was annexed to Nesqually. 
 
 Bishop Blanchet took part in the Provincial Council of 
 Oregon and in the Plenary Councils of Baltimore in 1852 and 
 1866. 
 
 When the Territory of Washington was organized in 1853 
 the diocese of Nesqually was made to include it. Religion was 
 at last making sure but steady progress, when the discovery of 
 gold in California diverted immigrants, and even sent many from 
 Oregon to that tempting field. The Catholic population, of about 
 six thousand, lost severely, and even the number of priests and
 
 322 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 cliapels declined. From 1856 the diocese liad Sisters of Charity, 
 who established an academy and hospital at Vancouver, and in 
 time spread to Steilacoom, Walla Walla, St. Ignatius, and Tulalip. 
 
 Through all the trials and difficulties that checkered his 
 episcopate from the outset Bishop Blanchet labored on courage- 
 ously, seeking to do all that could be effected for his flock. Jn 
 February, 1879, he was relieved of the burden, which had become 
 too great for his years and health, and became titular Bishop of 
 Ibora, taking up his abode at St. Joseph's Hospital, Vancouver. 
 The diocese, when he transferred it to his successor, contained 1 6 
 priests, 24 churches and chapels, Indian missions at Fort Colville, 
 Yakima, and Tulalip, colleges at Vancouver and Walla Walla, 
 with the numerous institutions of the Sisters of Charity, and a 
 Catholic population which had grown to nearly twelve thousand. 
 
 Bishop Blanchet died in the hospital of the Sisters of Provi- 
 dence at Fort Vancouver, February 25, 1887. 
 
 RIGHT REV. ^GIDIUS JUNGER, 
 
 Second BisJiop of JSFesqually. 
 
 ^GiDius JuNGER was bom on the 6th of April, 1833, at 
 Bu/tscheid, near Aix-la-Chapelle, in the diocese of Cologne, and, 
 after preparing by a pious youth and the study of years, was 
 ordained priest on the 26th of July, 1862. Destined for the 
 American mission, he came to this country October 31, 1862. On 
 reaching the diocese of Nesqually he was stationed at Walla 
 Walla City, and attended the church there with its dependent 
 missions; but from 1864 he was attached to the cathedral of St. 
 Augustine and St. James at Vancouver. There his ability, zeal, 
 and piety made him favorably known. When the aged Bishop 
 Blanchet was at last permitted to resign the see which he had so 
 long filled, the Rev. Mr. Junger was elected Bishop of Nesqually, 
 and was, consecrated on the 28th of October, 1879. 
 
 Since he has been at the head of the diocese the Territory of
 
 DIOCESE OF NESQUALLY. 
 
 323 
 
 Washino^ton has been broiis^lit into closer communication with 
 the East by railroad. Coal-mines have been opened and new 
 towns are arising. Some of the incoming population is Catholic, 
 and the number of the faithful is on the increase. There were in 
 1884 twenty-seven priests attending thirty churches and sixty- 
 two stations and Indian missions ; the number of institutions had 
 grown, the Sisters of the Holy Names of Jesus and Mary having 
 entered the diocese to aid the Sisters of Charity or of Providence 
 in the labors which they have so long and so heroically sus- 
 tained. Bishop Junger attended the Third Plenary Council of 
 Baltimore in November, 1884. 
 
 The summary for the year 1891 as compiled from authentic 
 sources, shows the following: 39 priests, 46 churches, 99 chapels 
 and stations, 3 colleges, 14 academies, 5 parochial schools with 
 625 pupils, and a Catholic population of 40,000.
 
 DIOCESE OF NEWARK. 
 
 RIGHT REV. WINAND MICHAEL WIGGER, 
 
 TJiird Bishop of Newarlc. 
 
 WiNAND M. WiGGEK, wlio became third Bishop of Newark — 
 Bishop Bayley, the first, having been promoted to the see of Bal- 
 timore, and Bishop Corrigan, his successor, having been promoted 
 to the see of Petra as coadjutor of New York — was born in the 
 city of New York on the 9th of December, 1841, his parents, who 
 had emigrated from Westphalia, having settled in that city. He 
 pursued a classical course at St. Francis Xavier's College, under 
 the Fathers of the Society of Jesus, and, resolving to serve God 
 in his sanctuary, entered the Theological Seminary at Seton Hall, 
 South Orange, New Jersey, where he remained some years ; but 
 in October, 1862, enrolled his name among the theological stu- 
 dents at the college of Brignoli Sale, Genoa, where he completed 
 his divinity course, winning the doctor's cap. He was ordained 
 priest in 1865, and, returning to the diocese of Newark, became 
 assistant priest at the cathedral. On the death of Rev. James 
 D'Arcy he was appointed rector of St. Vincent's Church, Madi- 
 son, where he remained several years, enjoying the respect and 
 attachment of his flock and of persons^ of all creeds, his only ab- 
 sence being a temporary removal to Summit for his health. On 
 the promotion of Bishop Corrigan the diocese of Newark was re- 
 duced to the counties of Hudson, Passaic, Bergen, Essex, Morris, 
 Union, and Sussex, the rest of the State being formed into the new 
 diocese of Trenton. The Rev. Dr. Wigger, elected to the see of 
 Newark, was consecrated in the cathedral at Newark on the 1 8th 
 of October, 1881, by Archbishop Corrigan, assisted by Bishop 
 McQuaid, of Rochester, and Bishop Loughlin, of Brooklyn. Un- 
 
 334
 
 DIOCESE OF NEWARK. 
 
 325 
 
 der his care the diocese, though small in extent, has advanced in 
 the way of prosperity, containing at the close of the year 1884 a 
 hundred and fifty thousand Catholics, with eighty-eight churches 
 and one hundred and fifty-five priests. It had three colleges, 
 seventeen seminaries for young ladies, twenty thousand Catholic 
 children in the parochial schools, and twelve asylums and hospi- 
 tals. 
 
 This large and important diocese in 1891 presented the follow- 
 ing remarkable showing: 202 priests, 1,027 brothers and sisters 
 in convents and monasteries, 112 churches and 12 stations, 1 sem- 
 inary, 3 colleges with 330 students, IS academies for young ladies 
 with 1,420 students, 79 parochial schools and 25,914 pupils in 
 attendance, 6 orphan asylums and 4 hospitals, in a Catholic popu- 
 lation of 170,000.
 
 DIOCESE OF OGDENSBURG. 
 
 RIGHT REV. EDGAR P. WADHAMS, 
 
 First Bishop of Ogdenshurg. 
 
 Edgar R Wadhams, son of Luman Wadhams and Lucy 
 Bostwick, was born on the 21st of May, 1817, in the township 
 of Lewis, Essex County, N. Y., and was graduated at Middle- 
 bury College, Vermont. Brought up a Protestant, he resolved to 
 prepare for the ministry, and went through the course of studies 
 at the Protestant Episcopal General Theological Seminary, New 
 York. After receiving deacon's orders in that denomination he 
 became a missionary at Ticonderoga, but there the doubts as to 
 his religious position yielded to the power of reason enlightened 
 by prayer. Retaining his wish to serve in the ministry, he pro- 
 ceeded directly to St. Mary's Seminary, Baltimore, where he was 
 received into the Church by the Rev. Peter Fredet in June, 1846. 
 Entering on the course of sound study, he received the tonsure 
 and minor orders from Archbishop Eccleston, September 2, 
 1847 ; deaconship, October 24, 1849, and was ordained priest in 
 St. Mary's Pro-Cathedral, Albany, by Right Rev. John McClos- 
 key on the loth of January, 1850. He was immediately appoint- 
 ed assistant at the pro-cathedral, and retained the same position 
 in the cathedral of the Immaculate Conception on its dedication 
 in 1853 till he became rector in 1866. Acting also as vicar-gene- 
 ral of the diocese, his mission life was one of labor and consolation. 
 When the diocese of Ogdensburg was set off he was appointed 
 to it on the 15th of February, 1872, and was consecrated by 
 Archbishop McCloskey, of New York, assisted by Bishops de 
 Goesbriand and Williams, in the cathedral at Albany, on the 
 feast of St. Pius V. — a pope who took a zealous interest in the 
 progress of the faith in our territory. Bishop Wadhams was
 
 DIOCESE OF OGDENSBURG. 
 
 327 
 
 installed in St. Mary's Catliedral, Ogdensburg, on the 16tli of 
 May, 1872. The modern city occupies the site of the Mission of 
 the Presentation, founded in the last century by a zealous Sulpi- 
 tian, the Abbe Picquet. The diocese has an area of ten thousand 
 five hundred square miles, including the Adirondack Mountains 
 and some of the wildest scenery in the State. The population 
 is scattered, the sixty-three thousand Catholics intermingled 
 among a total of three hundred thousand. 
 
 Limited as the resources of Bishop Wadhams have been, he 
 has been seconded in zeal by hard-working clergy and a flock 
 ready to make sacrifices. In this wilderness-diocese of New York 
 State, during his administration, thirty-three churches have arisen 
 where there was never a church before, and churches already ex- 
 isting when he became Bishop of Ogdensburg have been rebuilt 
 or enlarged. 
 
 Gradually, under the impulse he has given, provision is made 
 for the education of the rising generation, and there are twenty 
 schools with about fifteen hundred pupils. The Oblate Fathers 
 of the Immaculate Conception, now the great missionary body of 
 Canada, have a house at Plattsburg, the Augustinians at Car- 
 thage, the Franciscans at Croghan and Mohawk Hill, and the 
 Missionary Fathers of the Sacred Heart at Watertown. The 
 d'Youville Sisters of Charity (Gray Nuns), Sisters of Charity, of 
 Mercy, and of St. Joseph, with Franciscan Sisters, supply fifty 
 teachers for schools. 
 
 In 1891 there were in this diocese, 78 priests and 8 seminari- 
 ans, 98 churches and 68 chapels and stations, 17 parochial schools 
 with 3,250 pupils in attendance, 1 hospital and 1 orphanage 
 under the charge of the Grey Nuns, and a Catholic population of 
 <';"), 390, out of a total population of 305,000.
 
 DIOCESE OF OMAHA. 
 
 BIGHT REV. JAMES O'GOEMAN, 
 
 First Vicar-Apostolic. 
 
 James Michael O'Gorman was born in the County Limerick, 
 Ireland, in 1809, and entered the Trappist Order at the age of 
 nineteen, renouncing the world, and all preferments even in the 
 Church. He was one of the first sent from Melleray to found a 
 new monastery of Trappists in Iowa. There he showed himself 
 a religious full of the spirit of the Cistercian Order, discharging 
 with zeal the ministry for the benefit of the souls placed under 
 his care. When the Rev. Father Smyth was appointed to the 
 see of Dubuque, Father O'Gorman became prior of New Melleray 
 and governed the monastery with charity and prudence. In 1859 
 the voice of the Holy Father called him from his cloister to as- 
 sume the episcopate as Vicar- Apostolic of Nebraska. He was 
 consecrated Bishop of Raphanea on the 8th of May. Everything 
 was to be done in the Territory. There were scattered Catholics, 
 but only one or two churches, three priests, and not a single in- 
 stitution of any kind. A monk of an austere, contemplative 
 order, observing the strictest silence, seemed scarcely fitted for 
 the task ; but Bishop O'Gorman displayed all the powers of ad- 
 ministration and organization. He induced zealous priests to 
 join his vicariate, and aided them to build up church and school ; 
 he introduced Sisters of Mercy and Benedictine nuns, so that 
 academies, schools, hospital, asylum soon attested Catholic life. 
 When he laid down the burden there were twenty priests and 
 as many churches under his care, many stations, and several In- 
 dian missions. 
 
 331
 
 332 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 While at Cincinnati in tlie summer of 1874 lie was attacked 
 by cholera morbus, and died on the 4th of July, at the age of 
 sixty-five. His remains were conveyed to Nebraska and laid in 
 the cathedral of St. Philomena in the city of Omaha. 
 
 BIGHT REV. JAMES O'CONNOR, 
 
 I^lrst Bishop of Omaha. 
 
 We have seen the career of the Right Rev. Dr. O'Connor, the 
 distinguished Bishop of Pittsburgh, and come now to sketch 
 briefly the career of his able brother. James O'Connor was born 
 in Queenstown, Ireland, on the 10th of September, 1823, and, 
 coming to this country in 1888, finished his preparatory studies 
 in the Seminary of St. Charles Borromeo, Philadelphia, from 
 which he was sent to the Urban College at Rome. Trained 
 there to the soundest philosophy and theology by the eminent 
 professors of the College of the Propaganda, he was ordained in 
 the Eternal City on the feast of the Annunciation in the year 
 1845. On his return to this country he was for seven years en- 
 gaged in missionary duties in the diocese of Pittsburgh. In 1857 
 he was appointed superior of St. Michael's Theological and Pre- 
 paratory Seminary at Glen wood, near Pittsburgh, and organized 
 the different departments, directing the whole so ably that he 
 was compelled to erect an additional Aving in 1862 to accommo- 
 date the increased number of students. 
 
 Resigning his position in the following year, he was appoint- 
 ed Director of the Seminary of St. Charles Borromeo at Over- 
 brook, near Philadelphia, filling also the chairs of philosophy, 
 moral theology, and ecclesiastical history, until the year 1862, 
 when he visited Europe and on his return became pastor of St. 
 Dominic's Church, Holmesburg. In 1876 he was elected Vicar- 
 Apostolic of Nebraska, and was consecrated titular Bishop of 
 Dibona on the 20th of August. He founded Creighton College
 
 DIOCESE OF OMAHA. 
 
 333 
 
 in 1879, and confided it to the Fathers of the Society of Jesus, 
 and introduced the Franciscan Fathers, who have two houses of 
 their order. The vicariate, when Bishop O'Connor attended the 
 Plenary Council of Baltimore in 1884, contained more than 
 seventy-five priests, one hundred and fifty churches, and six 
 charitable institutions, six academies, and seventeen parochial 
 schools. 
 
 In 1885 the State of Nebraska was made the diocese of 
 Omaha, and Bishop O'Connor was transferred to the new see. 
 He was engaged in establishing an order of nuns for work among 
 the Indians when death closed his useful career May 27, 1890. 
 
 The vacant see of Omaha in 1891 contained 81 priests, 11 
 ecclesiastical students, 126 churches and 62 chapels and stations, 
 1 college and 4 academies, 33 parochial schools with 3,200 pupils, 
 3 hospitals and 1 orphan asylum, and a Catholic population of 
 60,000.
 
 DIOCESE OF PEORIA. 
 
 EIGHT EEV. JOHN LANCASTER SPALDING, 
 
 £^i7'st Bishop of Peoria. 
 
 John Lancaster Spalding was born at Lebanon, Ky., on the 
 2d of June, 1840, "coming," as Bishop Rosecrans well said on the 
 day of his consecration, " from a family of priests who have sup- 
 ported the fabric of our religion in this country, and will main- 
 tain its honor, not only among Catholics, but will defend it also 
 amono; those who are not Catholics." After brilliant studies in 
 America and Europe he was ordained by dispensation on the 19th 
 of December, 1863, and was recognized as a priest of great intel- 
 lectual ability and high culture, in general literature as well as 
 in the lore of the theologian. 
 
 Returning to his native State, he was appointed one of the 
 clergy at the cathedral at Louisville, where he remained till 
 1870, when he took charge of St. Augustine's Church, which had 
 been opened for colored Catholics. He also acted as secretary 
 and chancellor of the diocese till 1873, when he removed to New 
 York and became one of the priests laboring in the large and 
 important parish of St. Michael. His eloquence and ability led 
 to frequent applications for his services in the pulpit on impor- 
 tant occasions, while his zeal and prudence showed his fitness for 
 more responsible duties than had hitherto been assigned to him. 
 
 When the diocese of Peoria was foi'med in Illinois, in 1877, 
 the Rev. Dr. Spalding was selected for the new see, and was con- 
 secrated on the feast of St. Philip and St. James, the 1st day of 
 May, in the cathedral of New York, by His Eminence John Car- 
 dinal McCloskey, Archbishop of New York, Bishop Rosecrans, 
 of Columbus, preaching on the occasion. 
 
 The diocese confided to his care comprised the central portion 
 
 334
 
 DIOCESE OF PEORIA. 335 
 
 of the State of Illinois, between the dioceses of Chicago and Alton. 
 There were already seventy-five churches, attended by fifty-one 
 priests, and a Catholic population estimated at forty-five thou- 
 sand. Fathers of the order of St. Francis, Ladies of the Sacred 
 Heart, Sisters of St. Benedict, St. Dominic, and of St. Francis, 
 were in charge of academies or charitable institutions. 
 
 Bishop Spalding developed the resources of his diocese, and 
 new churches with institutions soon rose in various parts, so that 
 by the close of the year 1884 there were in the district under his 
 episcopal charge 159 churches, 109 priests, 8 academies, 41 paro- 
 chial schools with nearly 7,000 pupils, 5 hospitals, and an orphan 
 asylum. The Catholic population had increased in a remarkable 
 degree, the annual baptisms being 3,574. 
 
 Bishop Spalding has co-operated actively in the movement for 
 Catholic colonization, and his own diocese, as well as others fur- 
 ther West, show the benefit resulting from the effort to aid immi- 
 grants in taking up lands for their new homes where they can 
 enjoy the consolations of their religion. 
 
 The project of a great Catholic University in the United 
 States is also one for which Bishop Spalding has labored assidu- 
 ously, his project being encouraged by the Third Plenary Coun- 
 cil of Baltimore, which adopted his plans in 1884, a noble- 
 heai-ted young Catholic lady, Miss Caldwell^ having given $300,- 
 000 to begin the great undertaking. 
 
 The diocese of Peoria in 1891 contained 115 priests and 12 
 clerical students, 166 churches, 9 academies and 49 parochial 
 schools with 7,842 pupils, 5 hospitals, and a Catholic population 
 of 65,000.
 
 DIOCESE OF PITTSBURGH. 
 
 RIGHT REV. MICHAEL O'CONNOR, 
 
 Fird Bishop of Pittsburgh and First Bishop of Erie. 
 
 Like many of the able and energetic bishops of the United 
 States, the Right Rev. Michael O'Connor was a native of Ire- 
 land. He was born near Cork September 27, 1810, and, after re- 
 ceiving his earlier training at Queenstown, was sent to France to 
 follow a course for the priesthood, to which he aspired. From 
 his talents and piety he was selected by the Bishop of Cloyne as 
 a student at the Urban College in Rome. The learning and 
 ability displayed in his defence of his theses for the doctor's cap 
 attracted the attention of all. He was ordained priest June 1, 
 1833, and was appointed to the chair of Holy Scripture in the 
 Propaganda, and vice-rector of the Irish College. After dis- 
 charging the duties of parish priest at Fermoy, in the diocese of 
 Cloyne, for some time, he came to Philadelphia in 1839 on the 
 invitation of Dr. Kenrick, who desired to secure the services of 
 the learned priest for his seminary of St. Charles Borromeo. Of 
 that institution he soon became president; but while thus ab- 
 sorbed in scholastic duties he did not forego the work of a mis- 
 sionary priest, taking charge of stations, and building a church, 
 which he dedicated to St. Francis Xavier. His veneration for 
 that Apostle of the Indies was an indication of his desire to en- 
 ter the Society of Jesus — a desire which he never abandoned. 
 
 In 1841 he was appointed vicar-general of the Avestern part 
 
 of the diocese of Philadelphia, and pastor of St. Paul's Church 
 
 in Pittsburgh. The historian of that portion of the State says 
 
 that his arrival marked a new era. Schools, churches, a Catholic 
 
 Institute showed the designs of the active mind. In May, 1843, 
 
 he went to Rome to solicit permission to enter the Society of Je- 
 sse
 
 DIOCESE OF PITTSBURGH, 
 
 sus — a step which, as a student of the Propaganda, he could not 
 take without direct sanction from Rome. But when he obtained 
 an audience of the Holy Father he was forbidden to rise till he 
 promised to accept the mitre as first Bishop of Pittsburgh. He 
 was consecrated in St. Agatha's Church, in Rome, on the feast of 
 the Assumption, 1843, by Cardinal Fransoni. 
 
 He visited Ireland, and, obtaining some candidates for the 
 priesthood and Sisters of 'Mercy, reached Pittsburgh in Decem- 
 ber. The diocese comj)rised fourteen counties, over which were 
 scattered some twenty-five thousand Catholics, attended by four- 
 teen priests. There were only thirty-three churches and one or- 
 phan asylum. The only religious orders were the Priests of the 
 Most Holy Redeemer and the Sisters of Charity. This district 
 had in earlier times been the field of labor of the great mission- 
 ary Prince Dmitri A. Galitzin, who endeavored to build up Ca- 
 tholic colonies near his church at Loreto. Here in 1847 the 
 Franciscan Brother's, invited by Bishop O'Connor, established a 
 house of their teaching order. The year before the Rev. Boni- 
 face Wimmer began a community of the order of St. Benedict. 
 It has grown into a congregation, of which he was in 1884 arch- 
 abbot. The Benedictines have a great Abbey of St. Vincent's 
 near Latrobe, and several abbeys and many priories, filiations 
 of St. Vincent's, exist in the United States, the missionaries 
 laboring in college or j^arochial work, from the Atlantic to the 
 Pacific. Bishop O'Connor also obtained a colony of Passionists 
 from Rome in 1852, and these austere religious have increased, 
 and by their missions revived the faith in thousands. Among 
 other aids the bishop also obtained some Sisters of Notre Dame. 
 
 The diocese had increased so much that in 1852 the Plenaiy 
 Council solicited its division, and a new see was erected at Erie. 
 To this Bishop O'Connor was transferred July 29, 1853; but as 
 Dr. Young was reluctant to replace him at Pittsburgh, Bishop 
 O'Connor returned to that see. 
 
 His cathedral had been destroyed by fire in 1851, but he had 
 at once begun the erection of a new and finer edifice. This was 
 dedicated with great solemnity on the 24th of June, 1855. But 
 the active zeal of Bishop O'Connor was arrested by softening of 
 the brain, attended with great pain, and he earnestly sought re-
 
 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 lief from tlie responsibilities of his bishopric. In May, 1^60, Pope] 
 Pius IX. permitted him to resign his see, and Dr. O'Connor at 
 once carried out the project of his early years by entering the] 
 Society of Jesus, At this time the diocese of Pittsburgh alone] 
 contained eighty-six priests and seventy-seven churches, with 
 seminary, a college, academies, and schools, as well as charitable 
 institutions. The population was estimated at fifty thousand. 
 
 In the order which he entered he edified all by his humility! 
 and piety. As his health permitted he discharged the ministry 
 in the confessional and the pulpit, and especially in giving re- 
 treats to religious communities. He died most piously amid his 
 religious brethren at Woodstock, in Maryland, on the 18th of 
 October, 1872. The historian of the Pittsburgh diocese, Rev, A. 
 A. Lambing, justly styles him " one of the most brilliant lights 
 that has ever shed its lustre on the Church in the United States." 
 
 ^ RIGHT REV. MICHAEL DOMENEC, 
 
 Second Bishop of Pittsburgh. 
 
 Michael Domenec was born at Rioz, near Tarragona, in 
 Spain, in 1816, and at an early age corresponded to a vocation 
 to the priesthood. While studying at the Spanish capital the 
 disturbed state of his native country induced him to proceed to 
 France. Continuins^ his course there under the Priests of the 
 •Congregation of the Mission, he joined that family of St. Vincent 
 de Paul, and came to the United States in 1837 with the Very 
 Rev. John Timon. Completing his studies at the seminary of the 
 order at the Barrens, Missouri, he was ordained June 29, 1839.j 
 After acting as professor at St. Mary's College he founded St. Vin^i 
 cent's Male Academy at Cape Girardeau in 1842, and was subse- 
 quently employed on mission duties in the State of Missoun. 
 In 1845 he was sent to Pennsylvania, and, after some service^ 
 at Nicetown, erected the church of St. Vincent de Paul in Ger* 
 mantown, of which he was pastor when he was selected as suol
 
 DIOCESE OF PITTSBURGH. 339 
 
 cessor to Bishop O'Connor. He was consecrated in tlie cathedral 
 at Pittsburgh by Archbishop Kenrick, of Baltimore, on the 9th 
 of December, 1860. The progress of religion continued during 
 the administration of Bishop Domenec, several new churches 
 having been erected. The bishop visited Rome in 1862 and 
 again in 1867 to attend the canonizations in those years. In 
 1875 the diocese of Pittsburs^h was reo:arded as too larsre for a 
 single bishop, as it contained 115 churches, 160 priests, and, as 
 was believed, 200,000 Catholics. A new see was erected at Al- 
 legheny. To this Bishop Domenec was transferred on the 11th 
 of January, 1876, being succeeded in Pittsburgh by Right Rev. 
 Dr. Tuigg. The organization of the new diocese engaged Bishop 
 'Domenec's attention, and, ever zealous and active, he doubtless 
 planned many things for its advantage. But the division of the 
 diocese entailed difficulties which he bad not foreseen. In order 
 to bring all questions to a decision Dr. Domenec proceeded to 
 Rome in 1877, but, finding the matter a difficult one, he resigned 
 the see of Allegheny on the 2yth of July and retired to Barce- 
 lona. There he impressed all by his eloquence and zeal. To- 
 ward the close of the year he set out for his native city, but at 
 Tarragona was seized with a fatal illness, and expired calmly on 
 the 7th of January, 1878. 
 
 RIGHT REV. JOHN TUIGG, 
 
 Third Bishop of Pittsburgh. 
 
 The Right Rev. John Tuigg, Bishop of Pittsburgh, is a native 
 of Ireland, born in the County Cork in the year 1820. His 
 divinity studies, begun at the Missionary College of All-Hallows', 
 Drumcondra, were completed at St. Michael's Seminary, Pitts- 
 burgh. He was ordained May 14, 1850, and while assistant at 
 the cathedral founded the parish of St. Bridget, beginning to 
 erect the church ; but in 1853 he was assigned to the im2)ortant 
 mission of Altoona, of which he was the first resident pastor.
 
 340 THE CATHOLIC HIERARCHY IN THE UNITED STATES 
 
 He acquired a pastoral residence, a cemetery, and enlarged tb^ 
 chiii'cli. A very fine school-building was the next work, and, ii 
 the hands of Sisters of Charity, the parochial school has been 
 erreat blessins^. 
 
 Rev. Mr. Tuigg had charge also of several dependent missionsi 
 and, having been appointed vicar-forane of the eastern part of th^j 
 diocese in 1869, soon required other priests to aid him. He thei 
 commenced a new church, which was dedicated in 1875. 
 
 Having been appointed to the see of Pittsburgh in the fol-^ 
 lowing year, he was consecrated on the 19th of March, 1876jj 
 by the Most Rev. James F. Wood, Archbishop of Philadelphia.1 
 The diocese committed to his care was no slight burden, but on 
 the resignation of Bishop Domenec the administration of Alle- 
 gheny was also confided to him. The arduous duties proved too 
 trying even for his vigorous constitution. In December, 1882, 
 he was prostrated by an attack of heart-disease and his life was 
 despaired of ; but he I'allied, and, though he was stricken with 
 paralysis, recovered sufiiciently to administer the dioceses under 
 his care. 
 
 At the close of the year 1884 the united dioceses of Pitts- 
 burgh and Allegheny contained 192 priests, 132 churches, and 
 44 chapels. There were three colleges, six academies, and sixty- 
 five parochial schools attended by nearly twenty thousand 
 pupils. The i:eligious orders were numerous : Benedictine monks, 
 Capuchin and Carmelite friars, Passionists, Redemptorists, 
 Priests of the Holy Ghost and the Immaculate Heart of Mary, 
 Franciscan Brothers, Benedictine and Ursuline nuns. Sisters of 
 Charity, of Mercy, of St. Joseph, of St. Agnes, of St. Francis, of 
 Divine Providence, of the Good Shepherd, Little Sisters of the 
 Pool*, School Sisters of Notre Dame, teach the ignorant, minister 
 to the afflicted, or strive to reform the erring. 
 
 At the beginning of the year 1891 the diocese of Pittsburgl 
 contained 233 priests and 14 seminarians, 135 churches and 44j 
 chapels, 8 monasteries and 55 convents, 6 colleges, with 570 sti 
 dents, 9 academies and 400 students, 79 parochial schools witi 
 21,000 pupils; there were reported 8,846 annual baptisms, and ^ 
 Catholic population of about 185,000.
 
 DIOCESE OF PITTSBURGH. o4.^ 
 
 EIGHT REV. RICHARD PHELAN, D.D., 
 
 Bishop of Cehyra and Coadjutor to the Bishop of Pittsburgh. 
 
 The Riglit Rev. Richard Phelan, son of Michael Phelan and 
 Maiy Keoghan, was born on the 1st day of January, 1828, near 
 the small town of Ballyragget, in the County of Kilkenny, Ire- 
 laud, the oldest of a family of nine, four of whom devoted them- 
 selves to the service of God. After attending schools near his 
 home, and receiving private instruction, he entered St. Kyran's 
 College, Kilkenny, about 1844, and, finding no vacancy in the 
 seminary of his native diocese, accepted an invitation from Bishop 
 O'Connor and was one of six who came to Pittsburgh in January, 
 1850. He made his divinity course at St. Mary's Theological 
 Seminary, Baltimore, and was ordained priest at Pittsburgh, May 
 4, 1854, by Bishop O'Connor. He was first stationed in Indiana 
 County, but repaired to Pittsburgh to aid the clergy of that city 
 during the cholera then raging. After three years' service in 
 Pittsburgh Cathedral he was sent to Freeport, where he found 
 heavy debts to meet aud a large district to attend. Succeeding Dr. 
 Mullen at St. Peter's Church, Allegheny, he built a new church, 
 costing $150,000, on a more advantageous site, and paid nearly 
 all its cost as well as that of schools. In 1876 this church be- 
 came the pro-cathedral of the new diocese of Allegheny. In 
 1881 Dr. Phelan was administrator of the dioceses of Pittsburgh 
 and Allegheny during the absence of Bishop Tuigg, and was 
 next made vicar-general. When Bishop Tuigg was stricken Avith 
 partial paralysis, and recovery seemed remote, the Very Rev. Dr. 
 Phelan was selected by the Pope as coadjutor. He was conse- 
 crated August 2, 1885, at Pittsburgh by Archbishop Ryan, and 
 entered on the discharge of the episcopal duties which Bishop 
 Tuigg's health precluded him from performing. Bishop Plielan 
 continued to reside in Allegheny, St. Peter's again enjoying the 
 presence of one invested witii tlie episcopal dignity. He succeeded 
 to the see on the deatli of Bishoi) Tuigg, December 7, 1889
 
 DIOCESE OF PORTLAND. 
 
 RIGHT REV. DAVID W. BACON, 
 
 First Bishop of Portland. 
 
 David W. Bacon was born in the city of New York in the 
 year 1814, and after an academic course he was sent to the Sul- 
 pitiau Seminary, Montreal, and subsequently entered Mount ISt. 
 Mary's College, Emmittsburg, where he was distinguished for 
 his brilliant and studious course. After his ordination by Arch- 
 bishop Eccleston, on the 13th of December, 1838, he returned to 
 the diocese of New York. One of the first positions of the 
 young priest was that of assistant at Utica, but he was soon ap- 
 pointed to organize a new parish in Brooklyn. He acquired an 
 unfinished building begun as a revolt from the Church, and on 
 the foundation reared a church which he dedicated to Our Lady 
 in her Assumption. His flock, at first poor and scanty, gradu- 
 ally increased, many converts being won by the zealous priest. 
 Though gentle, he was firm, and his decision saved the church of 
 St. James from destruction by a mob. During seasons of sick- 
 ness and epidemics Rev. Mr. Bacon was untiring and fearless. 
 In time he projected a new chucch to meet the wants of Catho- 
 lics in the growing city, and, collecting money from house to 
 house, began the church of St. Mary, " Star of the Sea " ; but 
 though he nearly completed it, he refused to leave his old parish. 
 
 He was, however, summoned to a higher charge, having been 
 appointed to the new see of Portland. The diocese of Avhich it 
 was the spiritual centre comprised the two States of Maine and 
 New Hampshire, where Catholics were few, but prejudice and iri- 
 tolerance intense. A year before a zealous and blameless priest, 
 the Rev. John Bapst, was tarred and feathered, by order of a 
 
 344
 
 DIOCESE OF PORTLAND. 345 
 
 town meeting, at Ellsworth, and churclies in New Hampsliire — a 
 State in which to this day no Catholic can hold office — had been 
 attacked and burned. 
 
 Bishop Bacon was consecrated in the church of the Immacu- 
 late Conception, Portland, April 22, 1855, and courageously un- 
 dertook to extend Catholicity in the dangerous field assigned to 
 him, in which there were estimated to be thirty thousand Catho- 
 lics, but only ten priests in the two States attending the humble 
 churches. Yet Catholicity had been the first to plant the altar 
 in Maine, at Boone Island and Mount Desert ; and there were in 
 the State Catholic Indians, descendants of the converts of early 
 Jesuit, Capuchin, and Recollect. Bishop Bacon began his work 
 with judgment and zeal. Aided by the friends his course had 
 made in Brooklyn, he was enabled to meet some pressing wants. 
 The Sisters of Mercy came in response to his call for arid, and 
 churches began to arise, while zealous priests came to open new- 
 fields. Year by year the progress of the faith could be seen, and 
 after an administration of nearly twenty years he had a fine 
 cathedral, sixty-three churches, fifty-two priests, twenty-three pa- 
 rochial schools, and nearly eighty thousand Catholics. In 1874 
 his health failed, and, in hopes of regaining strength, he visited 
 Europe with Archbishop McCloskey. On reaching Brest it was 
 necessary to convey him to an hospital. Rallying after a time, 
 he longed to return to America, but reached New York only to 
 expire, at St. Vincent's Hospital, soon after his arrival, November 
 5, 1874. 
 
 RIGHT REV. JAMES AUGUSTINE HEALY, 
 
 Second Bishop of Portland. 
 
 James Augustine Healy was born in 1830 near Macon, 
 Georgia, but was educated in the North, having passed several 
 years in Quaker schools on Long Island and New Jersey. He 
 then entered the college of the Holy Cross at Worcester, Massa- 
 chusetts, where he was graduated in 1849. Feeling that he was
 
 34t> THE CATHOLIC HIEKARCHY IX THE UNITED STATES. 
 
 called by God to the ecclesiastical state, lie then entered the 
 theological seminary in Montreal directed by the SulpitiansJ 
 and completed his course in the institution at Paris directed byi 
 the same association of ? earned priests. 
 
 . On returning to the diocese of Boston, to which he had be«| 
 come attached, he was stationed at the cathedral, where he acted] 
 for many years as chancellor and secretary. He then became 
 pastoi* of St. James' Church, Boston, holding the position for nin< 
 years, winning the respect of his fellow-priests and the attachi 
 ment of the flock confided to him. From this position he W£ 
 summoned by the voice of the Holy Father to assume the bur-' 
 den of the episcopate. He was consecrated Bishop of Portland 
 on the 2d of June, 1875. 
 
 During his nine years' administration more than thirty new 
 churches were erected, and the clergy rose from fifty -two to eighty< 
 nine. The immigration of Catholics from Europe was more than 
 equalled by the influx of Canadians, who settled in the factory^ 
 towns and diew priests of their own language from the neighbor- 
 ing Dominion. To meet the wants of his people Bishop Healy 
 introduced Sisters of Charity, Sisters of the Congregation of Notre 
 Dame, as well as Sisters of the Holy Names of Jesus and Mary 
 from Canada, and also Marianite Sisters of the Holy Cross and 
 Sisters of the Good Shej^herd. 
 
 In 1884 the Holy See erected the State of New Hampshire 
 into a diocese, of which Manchester became the episcopal see, 
 Bishop Healy retaining the less promising field of Maine, which 
 now constitutes the diocese of Portland. After the division the 
 diocese of Portland had 51 priests, 55 churches, and 11 chapels, 
 with 8 academies and 1 2 parochial schools, 3 of them for Indian 
 children, with more than 3,000 pupils under Catholic training. 
 Sisters of Mercy, of Charity, of the Good Shej^herd, and of the 
 Confrregration of Notre Dame acted as teachers and conducted 
 asylums. The annual baptisms were 2,690. 
 
 In 1891 the above summary had increased to the following: 
 70 priests, 70 churches and 10 chapels, 1 college, 4 academies, 15 
 parochial schools with 5,700 pupils, 3 schools for Indians; a 
 Catholic population of about 8'>,000, one thousand of whom are 
 Indians.
 
 DIOCESE OF PROVIDENCE. 
 
 RIGHT REY. THOMAS F. HENDRICKEN, 
 
 First Bishop of Providence. 
 
 Providence was for a time the residence of the Bishop of 
 Hartford, but, a division being made in the diocese, the Rhode 
 Island capital became an episcopal see. Right Rev. Thomas F. 
 Hendricken, the first Bishop of Providence, was born in the ca- 
 thedral parish of the city of Kilkenny, Ireland, on the 5th of 
 May, 1827, his parents being John Hendricken and Anne Maher. 
 After preliminary studies in McDonald's Academy, Kilkenny, he 
 entered St. Kyran's College in that city, and showed such ability 
 that he was selected as one of the few to enter the great theo 
 logical seminar}^ at Maynooth in 1847. He was ordained at All 
 Hallows' College, Dublin, April 29, 1853, by the Right Rev. Ber 
 nard O'Reilly, of Hartford, to whom he had offered his services 
 His earliest missions in America were at the cathedral in Provi 
 dence, at St. Joseph's, in the same city, at Woonsocket and Nev 
 port. On the 17th of January, 1854, he was appointed pastor of 
 St. Joseph's, West Winsted, Conn.^ and on the 5th of July in the 
 ensuing year was stationed at Waterbury, in the same State. 
 This became a permanent field of labor, and for seventeen years 
 he was the zealous pastor of AVaterbury and of the missions de- 
 pendent on it. 
 
 What he accomplished in this parish commended him to a 
 higher appointment, and on the division of the diocese of Hart- 
 ford he was selected as Bishop of Providence. The district 
 placed under his charge comprised the State of Rhode Island, 
 together with Bristol, Barnstable, and part of Plymouth County 
 in Massachusetts, and the islands of Martha's Vineyard and Nan- 
 tucket.
 
 848 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 Bishop HeadrickeQ was consecrated bishop on the 28th of 
 April, 1872, and proceeded to organize his diocese. 
 
 During the Revolutionary war the chaplains of the French 
 army and navy officiated in Rhode Island. The famous convert, 
 Rev'. John Thayer, had visited Newport as early as 1791, and 
 ministered to the Catholics there, and they were occasionally 
 visited in later years; but it was not till 1828 that Rev. Robert 
 D. Woodley, purchasing an old school-house, opened the first 
 church in that city. In the same year a lot was given for a 
 church in Providence. From such small beginnings the faith 
 grew, and when Bishop Hendricken assumed the direction of 
 his diocese Providence had ten churches, that of St. Peter and 
 St. Paul becoming his pro-cathedral, and there were thirty-three 
 churches outside the limits of his episcopal city. The Catholic 
 body had grown to the imposing strength of 125,000, and there 
 were institutions directed by Brothers of the Christian Schools, 
 Sisters of Mercy, and Sisters of Charity. Yet there was work 
 to be done, and the bishop zealously undertook it. Canadian- 
 French had settled in the factory-towns, and Portuguese in the 
 fishing-villages on the coast, once the nursery of hardy New 
 England seamen. These needed priests able to address them in 
 their own lano;uao^e. Ladies of the Sacred Heart and Ursuline 
 nuns established academies of a higher grade than any yet in 
 the diocese. Sisters of the Holy Names and of the Holy Cross in- 
 creased the number of teachers, while the Little Sisters of the 
 Poor opened a Home for the Aged. Nearly a hundred priests 
 were laboring in 1884 in this diocese, and there were fifty-five 
 churches ; parochial schools are numerous, and the attendance 
 reaches nearly ten thousand, the whole Catholic population 
 being estimated at 156,000, the baptisms in Rhode Island in 
 1883 being 3,602, and in Massachusetts 2,500. A large and im- 
 posing cathedral, worthy of the diocese, was nearly completed in 
 1884. 
 
 Bishop Hendricken died at Providence on the 11th of June, 
 1886, having won the esteem of Catholic and Protestant alike. 
 Durinf; his administration he erected a fine cathedral and in- 
 creased greatly the number of churches, academies, and schools.
 
 DIOCESE OF RICHMOND. 
 
 RIGHT REV. PATRICK KELLY, 
 
 First Bishop of Richmond. 
 
 Virginia had, as a colony, closed her doors against the 
 Catholic. Lord Baltimore was not permitted to land, and when 
 his son founded a home for Catholics in Maryland the fanati- 
 cism in the older colony left traces of its bitterness in the penal 
 laws on her statute-book. There were few Catholics in Viro-inia 
 at the period of our Revolution, and few emigrants of the an- 
 cient faith ventured to settle. Yet, small as the body was, there 
 were malcontents, chiefly at Norfolk, where a plot was formed 
 to bring in a Jansenist bishop from Holland. About 1820 they 
 succeeded in persuading the Sovereign Pontiff that the Catholics 
 of Virginia were neglected, and that, as they were able and 
 willing to maintain a bishop, the State ought to be formed into 
 a separate diocese. 
 
 The see of Richmond was erected in 1820, and the Rev. 
 Patrick Kelly, President of Birchfield College, was selected as 
 first bishop. He was consecrated at Kilkenny on the 24th of 
 August, 1820, by the Most Rev. Archbishop Troy, of Dublin, 
 and in January of the next year reached Norfolk. He found 
 but seven churches in the whole State, four of them attended by 
 priests living in Maryland. The resources of the Catholics 
 proved to have been grossly exaggerated, and th(^, learned ])ishop 
 opened a school at Norfolk in order to maintain himself, tlie 
 congregation being unable to support him. He struggled man- 
 fully, to aiford the scattered Catholics the consolations of their 
 religion, but the difficulty of travel and communication at that 
 pei'iod made it no easy task to reach them. After a year's 
 arduous service Bishop Kelly's health failed, and in July, 1822, 
 
 349
 
 350 THE CATHOLIC HIERaKCHY IN THE UNITED STATES. 
 
 he was translated to the united sees of Waterford and Lismore, 
 wliich lie held till his death, October 8, 1829, leaving a repu- 
 tation for piety and earnest zeal in his episcopal functions. 
 
 EIGHT KEV. RICHARD VINCENT WHELAN, 
 
 Second Bishop of Michniond and First Bishop of Wlieeling. 
 
 After the departure of Bishop Kelly the administration of 
 the diocese of Richmond was committed to the Archbishop of, 
 Baltimore and his successors in that see, nor was it till twenty! 
 years later that the Catholic body in Virginia had grown so 
 large as to require a resident bishop. 
 
 Right Rev. Richard Vincent Whelan, selected as the second 
 Bishop of Richmond, was born in Baltimore on the 28th of 
 January, 1809. After some years spent at Mount St. Mary's 
 College, Emmittsburg, he was sent to Paris, where he pursued 
 studies for the priesthood under the disciples of the Venerable 
 Mr. Olier. He was ordained in 1832 and was soon after sent to 
 Virginia ; he traversed a large part of the State, finding scattered 
 Catholics, but meeting great courtesy from the people at large. 
 Martinsburg became his central mission, whence he attended 
 Harper's Ferry, trudging to and from it on foot. He also made 
 missionary excursions to Winchester and Bath. To aid him in 
 his work he obtained three Sisters of Charity, who founded a 
 house at Martinsburg. When, in 1838, Archbishop Eccleston 
 found that Virginia had a Catholic population of nine thousand, 
 and eight churches, he requested the Holy See to fill the long- 
 vacant see of Richmond. The zealous pastor of Martinsbui*g 
 was selected, and he was consecrated in the cathedral of Balti- 
 more on the 21st of March, 1811. He besran a theoloo-ical semi- 
 nary in order to create a supply of priests, opened an asylum at 
 Richmond under the Sisters of Charity, and a school at Norfolk 
 which he committed to other members of that community. 
 
 Bishop Whelan visited his diocese and became fully aware of
 
 DIOCESE OP RICHMOND. 851 
 
 the condition and prospects of his flock. Catliolics were increas- 
 ino- so much in numbers in Western Virs-inia that in 1846 he 
 resolved to take up his residence at Wheeling. Here he found 
 more abundant work; but as the distance from Richmond was 
 great, he felt that it was necessary to have a bishop in each city. 
 The Fathers of the Seventh Council of Baltimore, adopting his 
 view, petitioned the Holy See for a division of the diocese. The 
 see of Wheeling was erected by a bull of July 23, 1850, and 
 Bishop Whelan was transferred to it. When he fixed his 
 residence in the western city its Catholic population did not 
 exceed six hundred, and they had one small church. Outside 
 the city there was one other church in the new diocese. Yet 
 Bishop Whelan resolved to erect a cathedral, and, purchasing one 
 fine house for a convent-school and another for a site of his pro- 
 jected church, took it down to lay the corner-stone. By the 
 time it was ready for use there were two priests attached to the 
 cathedral, a large school taught by six seminarians, and an 
 academy under Visitation nuns. The rest of his diocese was not 
 neglected. He traversed mountain and stream to visit his flock, 
 preaching in churches, court-houses, administering confirmation, 
 encouraging his hard-working priests. His activity and courage 
 were great, and even advancing age could not diminish them. 
 On one of his visitations he was prostrated by illness, and had 
 not a charitable family taken him in and nursed him the Bishop 
 of Wheeling might have died uncared for. 
 
 In 1853 the Sisters of St. Joseph opened an hosj^ital ; in 
 1866 a college was begun at Wheeling, and at Parkersburg a 
 Visitation academy and a high-school for boys were opened. 
 The Sisters of St. Joseph also enlarged their Avork, establishing 
 academies at Charleston and Grafton. 
 
 Bishop Whelan lived to see forty-eight churches and twenty- 
 nine priests where he had found two churches and four priests. 
 He died piously at St. Agnes' Hospital, Wheeling, July 7, 1874. 
 
 Ml^/:
 
 352 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 RIGHT REV. JOHN McGILL, 
 
 TJiird Bishop of Richmond. 
 
 John McGill was born in PLiladelpliia, November 4, 1809, his 
 parents, James McGill and Lavinia Dougherty, natives of Ireland, 
 liavino; settled and married there. Bardstowu became the home 
 of the family in 1818, and two years after John entered St. 
 Joseph's College at its opening. His father, liberally educated 
 himself, wished his son to enjoy every advantage. He was grad- 
 uated in due time with distinguished honor. Pie studied law, 
 and fame and wealth seemed certain, but he threw all aside to 
 enter the seminary, where he was trained to the spirit and learn- 
 ing befitting a priest by the venerable Bishop David, by whom 
 he was ordained June 13, 1835. As pastor of St. Peter's, 
 Lexington, and assistant at St. Louis' Church, Louisville, his 
 ministry was marked by success. In 1838 he was sent to Europe 
 to accompany the venerable Bishop Flaget on his return to Ken- 
 tucky. P'hen he resumed his duties in the parish, and as editor 
 of the Catholic Advocate made a decided impression on the pub- 
 lic mind in his clear and convincins: articles. When a leasfue 
 of Protestant ministers was formed to denounce Catholicity in a 
 series of sermons, Dr. McGill answered them so ably as to put 
 them on the defensive and finally compel them to retire from 
 the field. He then published a criticism on some statements in 
 Macaulay's " England" in reply to Rev. James Craik. This was 
 followed by a translation of Audin's "Life of Calvin." 
 
 Bishop Spalding made the learned and able clergyman his 
 vicar-general, and in 1850 he was appointed to the see of Rich- 
 mond. He was consecrated by Archbishop Keni'ick, of St. Louis, 
 on the 10th of November, in St. Joseph's Church, Bardstown, 
 where he had made his First Communion, received the tonsure 
 and holy orders. His aged parents were present to receive his 
 episcopal blessing. 
 
 In Virginia Bishop McGill found a warm welcome and ac- 
 quired the esteem of all. He zealously undertook the direction 
 of the diocese, acting in concert with his clergy, and adding to 
 the means for preserving the faith of the people. His diocese
 
 DIOCESE OF RICHMOND. 353 
 
 comprised eastern Virginia and the valley formed by tLe Blue 
 Ridge and Allegheny Mountains as far as Monroe County, where 
 it crossed the valley and followed the Blue Ridge as the line di- 
 viding it from the diocese of Wheeling. There were but ten 
 churches in it and only eight priests. The Sisters of Charity from 
 Emmittsburg had two institutions in the diocese, combining orphan 
 asylum and school. Under his administration churches were 
 erected and dedicated at Norfolk, Fortress Monroe, Richmond, 
 Fredericksburg, Warrenton, and at Fairfax Station. His dio- 
 cese was the great battle-ground of the civil war, and the Catholic 
 churches fared ill at the hands of both armies. The church at 
 Bath was destroyed by fire while used as quarters by Confed- 
 erate soldiers. The United States troops stabled their horses in 
 the church at Winchester and utterly wrecked it. Bishop Mc- 
 Gill had therefore a heavy charge, but he formed a little semi- 
 nary, and after the war introduced the Visitation and the Bene- 
 dictine nuns, who gave Richmond fine academies, and Sisters of 
 the Holy Cross, who established a similar institution in Alexan- 
 dria. He had fourteen parochial schools — a large number for a 
 Catholic population of not more than seventeen thousand. 
 
 Bishop McGill visited Rome at the definition of the Immacu- 
 late Conception in 1852, and to attend the General Council of 
 the Vatican. While Bishop of Richmond he published ''The 
 True Church" and "Faith the Victory." His health failed in 
 1871, and he made a farewell visit to his relatives in Kentucky. 
 Upon his return he gradually grew worse, and, after great suffer- 
 ing, expired Sunday, January 14, 1872. 
 
 RIGHT REV. JOHN J. KEANE, D.D., 
 
 Fifth Bishop of Richmond^ and now Hector of the Catholic 
 University^ Washington, D. C. 
 
 John J. Keane was born at Ballyshannon, County Donegal, 
 Ireland, on the 12th of September, 1839, and came with his 
 family to the United States when he was seven years old. He
 
 354 
 
 THE CATHOLIC HIERABCHY IN THE UNITED STATES. 
 
 received his early education iu Baltimore, and, after a classical 
 course at St. Charles' College, entered St. Mary's Seminary, 
 Baltimore, and was ordained in 1866. He was immediately ap- 
 pointed assistant pastor of St. Patrick's Church in the city of 
 Washington, and labored in that position with such zeal and 
 earnestness that he was selected in 1878 to fill the see of Kich 
 mond. He was consecrated on the 25tli of August in that year. 
 The State in which the first Catholic altar in our land was 
 reared by the sons of St. Dominic, ere the sixteenth century 
 had reached its zenith, had not been favorable to the growth ofj 
 the Church of the living God. In colonial days it had degraded 
 the children of the faith to the level of the negro slave; in 1878 
 only twenty- two churches were to be found in the Old Dominion^ 
 where Divine Worship was offered to the Most High. 
 
 Bishop Keane has taken an active part in the organization oi 
 Catholic societies throughout the country. He was one of the] 
 leading members of the Third Plenary Council of Baltimore in' 
 1884. In 1885 his diocese contained thii^ty-five churches, with 
 twenty-seven priests, four academies, thirty-two parochial schools 
 with more than two thousand pupils. 
 
 He was translated to the see of Ajasso in August, 1888, and 
 became Rector of the Catholic University of America, which was 
 dedicated at Washington, D. C, on November 13, 1889. Rt. Rev^ 
 A. Van de Vyver, D.D., succeeded him as Bishop of the diocese 
 of Richmond, Va. The latter was consecrated in October, 1889. 
 
 There were, at this time, in the diocese, 28 secular and 4 regu- 
 lar priests, 39 churches and '20 chapels, 2 convents, 5 academies 
 with 430 students, 32 parochial schools and 2,000 j^upils, 4 
 charitable institutions, and a Catholic population of 15,000.
 
 DIOCESE OF ROCHESTER 
 
 RIGHT REV. BERNARD J. McQUAID, 
 
 First Bishop of Rochester. 
 
 Beknaed Joseph McQuaid was born in the city of New 
 York, and, after preliminary studies at one of the schools there, 
 was sent to Chambly, and subsequently to the College of Mon- 
 treal, directed by the priests of the Association of St. Sulpice. 
 He was one of the students of St. Joseph's Theological Seminary 
 at Fordham after its establishment by Bishop Hughes, and was 
 ordained on the 18th of January, 1848. His first appointment 
 was that of pastor of the church of St. Vincent de Paul at 
 Madison, New Jersey ; the congregation of St. Mary's, Morris 
 town, being also under his charge. He showed himself an active 
 and energetic missionary in the care of a large district, and when 
 the diocese of Newark was formed, in 1853, Rev. Mr. McQuaid 
 was selected by Bishop Bayley as pastor of St. Patrick's Cathe- 
 dral. His influence was soon apparent, and when Seton Hall Col- 
 lege was opened, in 1856, at Madison, he was appointed j^resi- 
 dent ; but, after organizing that institution, resumed his position 
 at the cathedral till 1859, when he resumed the presidency. In 
 Newark he organized a Young Men's Catholic Association, which 
 erected the Catholic Institute in New Street — a fine building, 
 with library, reading-room, and halls for innocent diversions. 
 This Institute rendered such service to the young men that it re- 
 ceived the warmest encomiums from the city authorities and the 
 best class of the people. In 1866 he became vicar-general of the 
 diocese, and in that capacity, as in that of superior of a college 
 and theological seminary, and of pastoi- of important parishes, at- 
 tracted such attention that when the diocese of Rochester was 
 formed, in 1868, he was selected as the first bishop, and was con-
 
 358 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 secrated on the 12tli of July. The diocese comprised the coun- 
 ties of Monroe, Livingston, Wayne, Ontario, tSeneca, Cayuga, 
 Yates, and Tompkins, and contained sixty churches, with thirty- 
 eight priests. Kochester had a house of liedemptorist Fathers, 
 academies under the Ladies of the Sacred Heart and Sisters of 
 Mercy, a hospital and asylum for girls under Sisters of Charity, 
 one for boys under Sisters of St, Joseph, and a German asylum 
 under School Sisters of Notre Dame. Parochial schools existed? 
 in several parishes. After organizing his diocese and ascertain- j 
 ing its wants. Bishop McQuaid labored to create churches, and] 
 especially schools, wherever Catholics could maintain them. H( 
 showed the injustice of the public-school system, which, while^ 
 professing to be neutral, really imposes Protestant ideas, preju- 
 dices, and forms on Catholic pupils, imbuing them with what 
 must sap their religious faith. 
 
 In 1870 Bishop McQuaid, always earnest in bringing up! 
 zealous young clergymen for his diocese, founded St. Andrew 'si 
 Preparatory Seminary to foster vocations to the priesthood iDt] 
 the district committed to his care. It opened with seven stu- 
 dents, but they were so well chosen that six entered the theo- 
 logical seminary at Troy. 
 
 \ Bishop McQuaid has taken part in the deliberations of a] 
 provincial, a national, and an oecumenical council, evincing atj 
 New York, Baltimore, and Rome learning, great experience iaj 
 ecclesiastical affairs, and a thorough knowledge of the position^ 
 of the Catholics in this country, and the dangers to which the^ 
 faith of the rising generation is exposed. By his clear and^ 
 forcible arguments he obtained for Catholic inmates of eleemosy- 
 nary and penal institutions in his diocese the opportunity of j 
 exercising the right to worship God according to the dictates of i 
 their conscience, which the constitution of the State of New 
 York guarantees to the meanest of her citizens. 
 
 In 1891 Bishop McQuaid had in his jurisdiction 78 secular 
 
 priests and 4 priests of the congregation of the Holy Redeemer, 
 
 .besides 59 ecclesiastical students. There Avere 91 churches and 
 
 ■'chapels, 1 hospital and 4 orphan asylums, 3(3 parochial schools 
 
 with 10,650 pupils, and a Catholic population of 77,000.
 
 DIOCESE OF SAN ANTONIO. 
 
 KIG^HT KEV. ANTHONY DOMINIC PELLICER, 
 
 First Bishop of San Antonio. 
 
 Anthony Dominic Pellicee was born in St. Augustine, 
 Florida, in the year 1825 ; he was descended from the brave 
 leader of the Minorcans of New Smyrna who in the last cen- 
 tury revolted against the tyranny of Turnbull and marched to 
 St. Augustine, where they revived Catholicity. Anthony Domi- 
 nic, with his cousin, Dominic Manucy, made a college course at 
 Spring Hill College, near Mobile, and both devoted themselves 
 to God's service. After his ordination, Aug. 15, 1850, Rev. Mr. 
 Pellicer was sent to St. Peter's Church, Montgomery, Alaba- 
 ma, where he spent several years, visiting Wetumpka, Tuskigee, 
 Whitecreek, and Lowndesborough, and about 1856 beginning a 
 church at Camden, and subsequently organizing a congregation 
 at Selma. In 1865 he was recalled to Mobile, and became one 
 of the active priests attached to the cathedral, and was in the 
 council of the bishop, who in 1867 made him vicar-general. 
 
 During the Civil War he was post-chaplain and was unre- 
 mitting in his attention to the sick and wounded. His zeal and 
 devotedness struck those who were strangers to the faith, and as 
 many as three hundred sought his guidance. 
 
 When the see of San Antonio was erected the Very Rev. Dr. 
 Pellicer was elected the first bishop, and was consecrated at Mo- 
 bile on the feast of the Immaculate Conception in the year 1874. 
 His episcopal city dated back to the early Spanish days, and 
 several time-honored churches attested the zeal and labors of the 
 Franciscan Fathers who, under the guidance of the Venerable 
 Antonio Margil, planted Christianity in Texas. The diocese of 
 San Antonio^ as erected September 3, 1874, comprised the por-
 
 360 THJi CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 tion of the State of Texas lying between the Colorado and 
 Nueces rivers. In it there were forty thousand Catholics, who 
 had several churches and chaj^els, attended by thirty-five priests. 
 At San Antonio there was a college under the Brothers of Mary, 
 an academy directed by Ursuline nuns, a hospital and an or- 
 phan asylum in charge of Sisters of the Incarnate Word ; there 
 were in the diocese eighteen parochial schools under the care of 
 Sisters of the Incarnate Word, Sisters of Mercy, Sisters of the 
 Immaculate Conception, and Sisters of Divine Providence. 
 
 Bishop Pellicer soon made a visitation of his diocese, travel- 
 ling in a wagon or riding on horseback, often sleeping on the 
 open prairie. He thus acquired a practical knowledge of every 
 parish in his diocese, and began his labors to supply every want 
 that he had detected. Under his impulse new churches arose at 
 many places, with schools, and to carry on the work he obtained 
 many zealous priests. His labor was so incessant that his health 
 gave w^ay. He died piously at San Antonio on the 14th of 
 April, 1880. 
 
 RIGHT REV. J. C. NERAZ, 
 
 Secoiid Bishop of San Ajitonio. 
 
 J. C. Neraz was born on the 12th of January, 1828, at Ause, 
 in the Department of the Rhone, France, and, after acquiring 
 the rudiments, entered the diocesan seminaiy of St. Jodard ; his 
 philosophical course he followed at the Alix branch of the Great 
 Seminary of Lyons, and completed his theology under the Sul- 
 pitians at Lyons. Resolving to devote himself to foreign mis- 
 sions, he came to the United States in 1852, aind was ordained 
 subdeacon by Bishop Odin on the 28th of September, receiving 
 the holy order of priesthood on the 19th day of March in the suc- 
 ceeding year. 
 
 The young priest was assigned to the mission of Nacogdoches, 
 in eastern Texas, which embraced all the northeastern part of
 
 DIOCESE OF SAN ANTONIO. 361 
 
 the State as far as Red River. After ten years' labors in this 
 ai'diious field he was transferred in 1864 to Liberty County, in 
 southern Texas, where he remained two years. In 1866 he was 
 made assistant at San Antonio, but in September, 1868, was re- 
 moved to Laredo. There he completed the convent which had 
 long previously been commenced, and erected the present church. 
 In 1873 he was recalled to San Antonio to become pastor of the 
 church of San Fernando. When the diocese of San Antonio was 
 established the zealous priest was appointed vicar-general by 
 Bishop Pellicer. On the death of that prelate he became ad- 
 ministrator of the diocese, and, having been chosen to succeed 
 him, was consecrated bishop on the Sth of May, 1881. He at- 
 tended the Third Plenary Council of Baltimore in 1884. 
 
 During his administration as bishop the Priests of the Holy 
 Cross have opened St. Edward's Academy, in Travis County, and 
 the Sisters of the Incarnate Word an academy at Hallettsville, 
 in Lavaca County. The diocese contained at the commencement 
 of the year 18»5 forty-seven priests and fifty churches. 
 
 On the Sth of July, 1877, Pope Pius IX. established the lim- 
 its of the diocese of San Antonio as follows : All that portion of 
 Texas lying between the Colorado and the Rio Grande rivers, ex- 
 cept the county of El Paso and that portion south of the Arroyo 
 de las Hermanas, which empties into the Rio Grande, and of San 
 Roque, which runs into the Nueces River ; then south of the Nue- 
 ces River, with the exception of the counties of Live Oak, Bee, 
 Goliad, and Refugio. 
 
 Within the above limits in 1891 there were 51 priests and 7 
 clerical students, 52 churches and 12 chapels, 3 colleges for boys 
 and 3 academies for young ladies, 26 parochial schools and 3 
 charitable institutions, and a Catholic population of 50,000. There 
 were also 1 church and 2 schools for the colored population, with 
 250 communicants.
 
 DIOCESE OF SAVANNAH. 
 
 RIGHT REV. FRANCIS XAVIER GARTLAND 
 
 JFirst Bishop of Savannah. 
 
 Francis Xavier Gartland was bom in Dublin in 1805, but^ 
 coming to this country in his youth, entered Mount St. Mary's, 
 Emmittsburg, and was ordained priest by Right Rev. Dr. Con- 
 well, Bishop of Philadelphia, in 1832. The Rev. John Hughes, 
 the future great Archbishop of New York, had Just erected 
 St. John's Church, and the young priest was appointed his as- 
 sistant. When Dr. Hughes was made coadjutor of New York, 
 Rev. Mr. Gartland became pastor of St. John's. His zeal and 
 eloquence endeared him to his congregation, and his virtues won 
 him the esteem of his bishop and his fellow-priests. From the 
 year 1845 he acted also as vicar-general of the diocese, and when 
 the Holy See, on the recommendation of the Seventh Council of 
 Baltimore, formed a new diocese with the episcopal see at Savan- 
 nah, the Very Rev. Dr. Gartland was selected as the first bishop. 
 He was consecrated in his own church at Philadelphia, on the 
 10th of September, 1850, by the Most Rev. Archbishop Eccles- 
 ton. 
 
 The diocese of Savannah, as constituted by the bull of erec- 
 tion, comprised the State of Georgia with East Florida. For the 
 five thousand scattered Catholics there were eight churches in 
 Georgia and five in Florida, Savannah, Augusta, and Locust 
 Grove being the cradles of Catholicity in the former State. 
 There were no institutions except a convent of the Sisters of 
 Our Lady of Mercy at Savannah, and an asylum with a school 
 at Augusta. 
 
 The Church was feeble in Georgia ; for though Oglethorpe 
 planted the colony as a refuge for the afilicted and persecuted^ 
 
 362
 
 DIOCESE OP SAVANNAH. 363 
 
 lie was a slave to unmanly bigotry, and, by its fundamental law, 
 Georgia was forbidden to receive a Catholic witliin its borders. 
 Dr. Gartland, after acquainting himself with the state of his dio- 
 cese, visited Euro]3e to obtain aid for it. Then he devoted him- 
 self zealously to give his actual flock and the increase which he 
 felt would surely come every advantage for practising their re- 
 ligion. He made several visitations, enlarged the church of St. 
 John the Baptist, which he selected as his cathedral, erected 
 churches at Jekyll Island, St. John's Beach, Palatka, and Man- 
 darin, and was preparing to establish one at Dalton. In 1853 
 the Sisters of Our Lady of Mercy began a convent and academy 
 at Augusta. The next year the yellow fever descended on the 
 fair city of Savannah, and Dr. Gartland showed the people of 
 Georgia what a Catholic bishop was. When others fled he went 
 from house to house, visiting the sick by day or night, shrinking 
 from none of the terrible forms of death, till he was himself 
 prostrated by the disease, and died on the 20th of September, 
 1854. 
 
 RIGHT REV. JOHN BARRY, 
 
 Second Bishop of Savannah. 
 
 John Barry was born in Wexford, Ireland, in 1799, and 
 while in a seminary volunteered to become a missionary in the 
 diocese of Charleston. Completing his studies under Bishop 
 England, he was ordained by that great prelate September 24, 
 1825. After one or two temporary missions he became pastor of 
 the church of the Holy Trinity at Augusta, in 1827, with about 
 one-third of Georgia for his parish. T^velve years after he was 
 made yicar-general for that State, and in 1844 for the whole dio- 
 cese. Recalled at that time to Charleston, he assisted in the ca- 
 thedral, was superior of the seminary, and was commissioned to 
 attend all vacant stations in the diocese. The historian of the 
 Church in the Carolinas and Georgia says: "He labored on
 
 3^4 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 every mission, in every cliurcli, and in nearly every town in 
 the three States at one time or another. He was known to every 
 man, woman, and child either personally or by reputation." He 
 was full of activity and zeal, creating asylum and school, caring 
 for the young and the helpless. During the visitations of 
 the cholera and yellow fever he was unremitting in his care. In 
 1844 he was theologian to Bishop Reynolds in tlie council held 
 at Baltimore. When the diocese of Savannah was established he 
 remained at Augusta, and became Bishop Gartland's vicar-general 
 in 1853, and on the bishop's death hastened to Savannah to re- 
 place him in attending the sick. After governing the diocese for 
 two years as administrator he reluctantly accepted the mitre, 
 and was consecrated by Archbishop Kenrick in the cathedral 
 of Baltimore August 2, 1857. But his constant and unremitting 
 labors had broken the strong constitution and the buoyant 
 spirit. He went to Europe in 1859, ho2:>ing to derive benefit 
 from a change of climate, but at Paris he sought admission 
 into the hospital of the Brothers of St. John of God, and 
 there expired on the 19th of November, 1859, edifying all 
 by his patience and piety. His body lay in the Cemetery of 
 Pere La Chaise till 1869, when Bishop Persico conveyed it to 
 Savannah and laid it beside that of his predecessor. 
 
 RIGHT REV. AUGUSTINE VEROT, 
 
 Third Bishop of Savannah and First of St. Augustine. 
 
 Augustine Verot was born at Le Puys, France, in May, 1804, 
 and, after passing through a grammar-school, entered the semi- 
 nary of St. Sulpice, Paris, at the age of sixteen. After making a 
 course of j^hilosophy and theology, with Lacordaire and Dupan- 
 loup as fellow-students, he was ordained by Archbishop de Quelen 
 September 20, 1828. Having been admitted into the society of 
 St. Sulpice, he was sent to Baltimore in 1830, and was for several 
 years professor in St. Mary's College and in the seminary. In
 
 DIOCESE OP SAVANNAH. 365 
 
 1853 lie was pastor at Ellicott's Mills, but liis learning and pru- 
 dence were so well recognized that Archbisliop Huglies desired 
 him to become superior of the provincial seminary which he had 
 established at Troy. 
 
 Florida, which had belonged successively to the dioceses of 
 Santiago de Cuba, St. Christopher, New Orleans, Mobile, Charles- 
 ton, and Savannah, was formed into a vicariate-apostolic, and Dr. 
 Verot was selected, December 11, 1857, as the first to govern it. 
 He was consecrated titular Bishop of Danabe on the 25th of 
 April in the ensuing year. The vicariate comprised all the State 
 of Florida lying east of the Apalachicola River. When the vi- 
 cariate was established there were only three priests within its 
 limits, two at St. Augustine and one at Jacksonville, the other 
 churches and chapels being deprived of resident pastors. Bishop 
 Verot was installed June 3, 1858, and, regarding the education 
 of the young as his most urgent duty, introduced the Brothers of 
 the Christian Schools and Sisters of Mercy; he completed the 
 church at Palatka, enlarged that at Fernandina, and took steps 
 to erect churches at Mandarin, Orange Spring, and Tampa Bay. 
 He revived the memory of early martyrs of the faith in Florida 
 and endeavored to regain the Church property. His impulse was 
 felt in all parts of Florida. But the State was not to be his 
 sole charge. On the death of Dr. Barry he was, in July, 1861, 
 transferred to Savannah, but retained the direction of Florida as 
 vicar-apostolic. The period during which he wore the mitre of 
 Savannah includes that of the Civil War. In that terrible period 
 the bishop had much tribulation and much to stimulate his zeal. 
 St. Mary's Church in Camden County and the elegant church at 
 Dalton were destroyed by fire, but the church at Atlanta was 
 spared amid the general desolation. Notwithstanding the diffi- 
 culties of the times, the church of the Holy Trinity at Savan- 
 nah was completed and dedicated, and when peace was restored 
 a church was erected at Albany. The Ursuline convent at Co- 
 lumbia having been destroyed during the war, a colony of the 
 nuns established a school at Macon, and the Sisters of Mercy 
 from St. Augustine opened a house at Columbus. At Jackson- 
 ville, Florida, the church and parochial residence fell victims to 
 the flames.
 
 366 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 Dr. Verot directed tlie diocese of Savannah and tlie vicariate 
 of Florida till the erection of the see of St. Augustine, in 1870, 
 when, at his own desire, he was transferred to it. In 1876 his 
 health failed, but he remained cheerful, and no immediate dan- 
 ger was suspected ; but after saying Mass on the 10th of June he 
 expired so suddenly that there was no opportunity to administer 
 Extreme Unction or recite the prayers for the dying. 
 
 Bishop Verot sjDoke and wrote well, and prepared one of the 
 best catechisms in use in the country. 
 
 EIGHT REV. IGNATIUS PERSICO, 
 
 Fourth Bishop of Savannah. 
 
 loNATros Persico was born in Naples on the 30th of January, 
 1828, of a noble Sorrentine family, and received in baptism the 
 name of Camillus William Mary Peter. After completing his 
 classical course in the college of the Jesuit Fathers at Naples 
 young Persico renounced all worldly prospects that lay open to 
 him through the influence of his family with the government, 
 and in April, 1839, entered the order of Minor Capuchins, desir- 
 ing to devote himself to the foreign missions. His course of 
 study was most thorough, embracing the whole range of secular 
 and sacred lore. He made his vows in January, 1844, and was 
 ordained by dispensation January 25, 1846. He then proceeded 
 to Rome to enter the missionary college of the order and pass the 
 examination at the Propaganda. Having been made apostolic 
 missionary, he was sent to the vicariate-apostolic of Patna. For 
 some years he visited the remotest parts of that extensive vica- 
 riate, reaching the frontiers on every side, including Nepaul, 
 Sickim, and Chinese Tartary. In 1852 he was chosen com- 
 panion to Bishop Hartman, apostolic visitor in the East Indies. 
 The pretensions of the Archbishop of Goa seriously embarrassing 
 all the vicars-apostolic in India, Father Persico was unanimously
 
 DIOCESE OF SAVANNAH. 367 
 
 selected to proceed to Rome as commissary. He obtained tlie 
 celebrated bull Plene nostis, and then, witb the approval of the 
 Holy See, went to England to advocate before the English gov- 
 ernment the interests of the Catholic population in India. His 
 mission had most satisfactory results, and the position of Catho- 
 lics was completely changed, not only in regard to the vicars-apos- 
 tolic and military chaplains, but also in regard to the erec- 
 tion of churches, asylums, schools, and other institutions. Catho- 
 lics being placed on the same footing as Protestants. Having 
 been chosen coadjutor to the vicar-apostolic of Bombay March 
 8, 1854, he was consecrated Bishop of Gratianopolis, and sooa af- 
 ter was made apostolic visitor of the Agra vicariate, which he vis- 
 ited, and, being made vicar-apostolic, governed it with great fruit. 
 His administration was most laborious and eventful, his cure ex- 
 tending to Cashmere, Cabul, Afghanistan, and Thibet. He estab- 
 lished schools and orphanages, created new missions, and formed 
 villages of native Christians till the Sepoy war swept all away, 
 leaving nothing but ruins and slaughtered missionaries and Chris- 
 tians. Bishop Persico was confined for months in the fort of Agra, 
 subjected to every hardship and privation. On his release he served 
 as chaplain to the British army, doing much to save unfortunate 
 people. After the war he sailed for Europe to solicit means to 
 restore the Church in his vicariate to its former condition, but 
 was shipwrecked and escaped almost miraculously. Having suc- 
 ceeded in his mission, he returned to the vicariate, and his energy 
 and zeal were soon rewarded by consoling results. The changed 
 condition of India after the war required another delegation to 
 England to secure Catholic interests, but his constant labors and 
 journeys had enfeebled Bishop Persico so much that the climate 
 of India menaced his life. Having resigned the vicariate, he 
 was advised, at the centenary of St. Peter in 1867, to try the cli- 
 mate of the United States, and spent two years at Charleston as 
 an active missionary. He attended the Provincial Council of 
 Baltimore and the Vatican Council, and on the 20th of March, 
 1870, was elected to the see of Savannah. For three years he di- 
 rected the diocese, but, as his former symptoms reappeared, he 
 was compelled, against his will, to resign the see. He was then 
 sent by the Holy See to Canada to adjust some delicate ques-
 
 368 
 
 THE CATHOLIC HIERARCHY IN THE UXITED STATES. 
 
 tions there, and subsequently to Malabar, where lie obtained the 
 submission of the Chaldean Patriarch Auder. In 1878 he was 
 appointed bishop of the united dioceses of Aquino, Pontecorvo, 
 and Sora ; here, having officiated as bishop in three continents, Dr. 
 Persico labors as earnestly as ever, adding to his episcopal duties 
 those of consultor of the Propaganda and apostolic visitor of the 
 Chinese College in Na^Dles. 
 
 KT. EEV. WILLIAM H. GROSS, D.D., 
 
 Fifth Bishop of Savannah, 
 was transfeiTed in 1885 to the archiepiscopal see of Oregon. 
 
 RT. REV. THOMAS A. BECKER, D.D., 
 
 Sixth Bishop of Savannah, 
 
 was transferred to this see from that of Wilmington, under which 
 a sketch of his life will be found.
 
 DIOCESE OF SCRANTON. 
 
 RIGHT REV. WILLIAM O'HARA, 
 
 Fii'st Bislwp of Scranton, 
 
 Tbj; fii'st Bishop of Scranton, Right Rev. William O'Hara, is 
 a native of the County Derry, Ireland, and came to this country 
 with his parents in 1820. They made Philadelphia their home, 
 and sent their son to a select school till he was ready to enter 
 Georgetown College. From the early age of sixteen he felt him- 
 self called to serve God in his sanctuary, and, having attracted 
 the notice of Bishop Kenrick, he was sent to Rome. There he 
 remained eleven years, pursuing a most thorough course in the 
 Urban College of the Propaganda. After his ordination in 18-13 
 he was for thirteen years pastor of St. Patrick's Church ; he was 
 also for many years rector and professor in the theological semi- 
 nary. In 1860 he was appointed by Bishop Wood vicar-general. 
 When the diocese of Scranton was set off, in 1868, this learn- 
 ed and experienced priest was elected the first bishop, and was 
 consecrated on the 12th of July. The district placed under his 
 episcopal care comprises Luzerne, Lackawanna, Bradford, Sus- 
 quehanna, Wayne, Tioga, Sullivan, Lycoming, Pike, and Monroe 
 counties. He found most of the churches in a very primitive 
 condition, but by his untiring zeal the diocese has attained a 
 flourishing condition, with fine places of worship, zealous priests, 
 and large congregations. He found fifty churches, twenty-eight 
 priests, and one religious community, the Sisters of the Immacu- 
 late Heart of Mary. In 1884 he could report seventy churches 
 with sixty-six priests, and sixteen parochial schools. Sisters of 
 Mercy and Sisters of Christian Charity having come to aid in
 
 370 
 
 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 education. Bishop O'Hara had to contend with a long and 
 obstinate litigation begun by a priest whom he attempted to re- 
 move from a church whose interests had been grossly neglected 
 and mismanaged. Though the courts finally decided in the 
 bishop's favor, it gave him great anxiety and entailed heavy 
 losses. 
 
 In 1891 Bishop O'Hara could report in his diocese 110 priests, 
 104 churches and 36 missions, 22 convents, 9 academies, 28 
 j»arochial schools, 26 ecclesiastical students, 9,311 pupils in Catho- 
 lic schools, 1 orphanage with 140 orphans, 1 college, and a Catho- 
 lic population of 100,000.
 
 DIOCESE OF SPRINGFIELR 
 
 RIGHT REV. P. T. O'REILLY, 
 
 First Bishop of Springfield. 
 
 The Right Rev. R T. O'Reilly is a descendant of the old 
 Breft'ny tribe, and was born in Cavan, Ireland, on the 24th of 
 December, 1833. He came to this country when a boy, and, as 
 he had an uncle in Boston, a chemist in affluent circumstances, 
 he was brought up in that city. Evincing a desire to become a 
 priest, he was sent to St. Charles' College, Maryland, and from it 
 passed in due course to St. Mary's Seminary, Baltimore. He was 
 ordained priest in the cathedral of the Holy Cross, Boston, on 
 the feast of the Assumption in the year 1857, by Bishop Ba- 
 con, of Portland, who officiated in consequence of the illness of 
 Bishop Fitzpatrick. After spending five years as assistant to 
 the Rev. John Boyce at Worcester, he was appointed to organize 
 St. Joseph's parish, Boston, of which he became the first pastor, 
 and remained so till January, 1864, when he was chosen to suc- 
 ceed Rev. Mr. Boyce as pastor of St. John's Church, Worcester. 
 
 The diocese of Springfield, established June, 1870, comprises 
 the counties of Berkshire, Franklin, Hampshire, Hampden, and 
 Worcester, and at that time contained fifty-four churches built 
 or in course of erection, and forty priests, not including the 
 Fathers of the Society of Jesus attached to the fine college of 
 the Holy Cross at Worcester. There were a few schools, direct- 
 ed by Sisters of Mercy and Sisters of Notre Dame. Rev. Mr. 
 O'Reilly was elected Bishop of Springfield June 28, 1870, and 
 was consecrated in St. Michael's Church, which became his ca- 
 thedral, on the 25th of September by Archbishop McCloskey, of 
 New York. The diocese has prospered under his prudent zeal, 
 
 371
 
 372 THE CATHOLIC UIEHARCHT IX THE UNITED STATES. 
 
 and at the commencement of tlie year 1885 there were one hun- 
 dred and thirty-three priests engaged in its limits, the churches 
 numbering ninety and the parochial schools twenty-one, Sisters 
 of St. Joseph, Sisters of St. Anne, and Sisters of Charity, as well 
 as Gray Nuns from Canada and Brothers of the Christian Schools, 
 co-operating with the clergy 
 
 The above numbers had increased in 1891 to the following: 
 162 priests and 50 seminarians, 107 churches and 9 stations, 24 
 convents, 1 college, 23 parochial schools with 10,000 children in 
 attendance, and a Catholic population of 170,000.
 
 DIOCESE OF ST. AUGUSTINE. 
 
 RIGHT REV. JOHN MOORE, 
 
 Second Bishop of St. A^igustine. 
 
 JoHX Moore was born in Castletown Devlin, County "West- 
 meath, Ireland, on the 27th of June, 1835. Arriving in Charles- 
 ton, S. C, in October, 1848, he began his classical studies in 
 the Collegiate Institute and in the seminary of St. John the 
 Baptist. In July, 1851, he was sent to the college of Courbree, 
 where he remained four years, commencing his philosophical 
 studies. After pui^suiug a theological course in the Urban Col- 
 lege of the Propaganda he was raised to the dignity of the 
 priesthood by Mgr. Luigi Busso in 1860. Returning to his own 
 diocese, he was for five years assistant at St. Finbar's Cathedral, 
 Charleston, witnessing its destruction during the war ; he was 
 then for twelve years pastor of St. Patrick's Church in that city, 
 and for six years vicar-general of the diocese. While still pastor 
 of St. Patrick's Church, Charleston, the Very Rev. Mr. Moore 
 was appointed by the Holy See to succeed Dr. Verot ; he 
 was consecrated Bishop of St. Augustine by the Right Rev. Dr. 
 Lynch in St. John's Pro-cathedral on Sunday, May 13, 1877, 
 the Right Rev. James Gibbons, then Bishop of Richmond, deliv- 
 ering the sermon. He was duly installed in his diocese on the 
 20th. He attended the Third Plenary Council of Baltimore, 
 
 Florida is the oldest State in the Union, dating from its first 
 permanent settlement, St. Augustine having been founded Sep- 
 tember 8, 1565. The records of the parish church, preserved in 
 Havana and Florida, exist, and cover nearly three centuries, ex- 
 tending from 159-4 to the present time. From the first settle- 
 ment of St. Augustine there was a parish church, besides various 
 
 a75
 
 ^76 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 chapels in or near the city, and before the close of the sixteenth! 
 century the Franciscan Fathers established a convent there, whichl 
 save missionaries to the Indian tribes from Albemarle Sound t( 
 Pensacola. Many of the missionaries lost their lives at the 
 hands of the Indians or the English of the neighboring pre 
 vinces. 
 
 The parishes and missions of Florida were subject to the 
 bishops of Santiago de Cuba ; nor was the supervision merely 
 nominal, several of the bishops making regular visitations of 
 Florida, and not without danger, one of them, while on his way 
 to Florida, falling into the hands of pirates, from whom he 
 was with difficulty ransomed. During the last century bish- 
 ops-auxiliary were aj^pointed to the Bishop of Santiago, and, as 
 these were charged exclusively with the affairs of Florida, they 
 resided in St. Augustine. The most eminent of these was the 
 zealous Bishop San Buenaventura Tejada, who established 
 schools in St. Augustine, and, having been translated to a see in 
 Mexico, died from the hardshij)s he underwent in making a visita- 
 tion of the missions in Texas. Among others who lived in Florida 
 as auxiliary bishops were Dr. Pedro Ponze de Cari-asco, Dr. Ricino, 
 a native of Havana, and Right Rev. Cyril de Barcelona, of the 
 Capuchin Order, who became auxiliar to the Bishop of Havana 
 when that see was erected and Florida assigned to it. Florida 
 was again under that jurisdiction when it became part of the 
 United States, after having for a time been included in the bish- 
 opric of Louisiana. When a bishop was placed in St. Augus- 
 tine in our time, the Catholic property had been almost all swept 
 away from the Church ; the '' Casa Episcopal," the house and 
 grounds occupied and owned by the auxiliar bishops, had been 
 given by the United States government to the Episcopalians ; 
 the ancient convent of the Franciscans is still held by the gov- 
 ernment as barracks. 
 
 The diocese of St. Augustine, comprising East, Middle, and 
 South Florida, contained in 1801 18 priests and 9 ecclesiastical 
 students, 12 churches and 14 chapels with 31 stations, 10 convents, 
 8 academies and 20 parochial schools having 1,480 pupils, and a 
 Catholic population of 5,000. 
 
 \
 
 DIOCESE OF ST. PAUL. 
 
 EIGHT REV. JOSEPH CRfiTIN, 
 
 ^'ii'st Bisliop of St. Paul, 
 
 The Right Rev. Joseph Cretin, first Bishop of St. Paul, was 
 born at Lyons, in France, in the year 1800, and had studied for 
 the priesthood in order to devote himself to foreign missions. 
 Soon after his ordination Bishop Loras, of Dubuque, appealed for 
 zealous priests to aid him to create a Catholicity in Iowa, and 
 Rev. Mr. Cretin offered his services. Accompanied by another 
 volunteer, Bishop Loras and his young coadjutor reached his dio- 
 cese in April, 1839. Rev. Mr. Cretin was at once attached to 
 St. Raphael's Cathedral, and was soon appointed vicar-general of 
 the diocese, laboring zealously in attending distant and scattered 
 bodies of Catholics. In 1843 he began a mission among the 
 Winnebagoes, and revived the early missions among them until 
 he was expelled in 1848 by the United States government, which 
 had constantly thwarted his Christian work of civilization. He 
 then resumed his duties at the cathedral of Dubuque ; but when 
 the diocese of St. Paul, embracing the Territory of Minnesota, 
 was erected in 1850, the Very Rev, Mr. Cretin was appointed 
 bishop. Having accepted the appointment, he visited France to 
 appeal to the zeal of his countrymen to contribute to the arduous 
 work before him. He was consecrated at Belley January 26, 
 1851, and set out for his diocese, where he was welcomed by the 
 pioneer priest. Rev. Mr. Ravoux. The first report of the diocese 
 showed only seven churches, ten priests, and one school. The 
 bishop began a seminary, planned a cathedral, opened schools, 
 l)i'oiig]it in Sisters of St. Joseph, who created academies, asylums, 
 hospitals, schools. The Brothers of the Holy Family were next 
 
 377
 
 378 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 to aid liim ; but tlie Benedictine prior Wittraan founded at St. 
 Cloud a house to grow in time to a great abbey and college. 
 Bishop Cretin revived his old mission among the Winnebagoes, 
 and recalled the Chippewas to the faith. Of Catholic emigration 
 he was an active and persistent advocate, and saw its beneficial 
 results. Gauged by time, his administration was a short one, but 
 by results, and it was most successful. He died of apoplexy 
 February 22, 1857. 
 
 RIGHT REV. THOMAS L. GRACE, O.S.D., 
 
 Second BisJwp of St. Paul. 
 
 Tho:^ias L. Grace was born in Charleston, South Carolina, on 
 che 16th of November, 1814, Evincing in childhood a strong 
 inclination to minister at God's altar, he commenced his studies 
 in the seminary of his native city when he had attained the'age 
 of fifteen. But the next year he entered the convent of St. Rose 
 in Kentucky, assuming as a novice the white habit of St. Domi- 
 nic. After years of retirement, prayer, and study he was sent to 
 Rome, and for seven years pursued a most thorough theological 
 course at the Minerva. He was ordained priest at Rome Decem- 
 ber 21, 1839. Returning to this country five years later, he was 
 engaged in missionary duties in Kentucky and Tennessee for 
 many years. Memphis was the chief theatre of his labors ; he 
 erected the church of St. Peter and St. Paul, one of the finest 
 in that city, as well as the convent of St. Agnes and an orphan 
 asylum. During his long pastorship of thirteen j^ears Father 
 Grace had endeared himself to all the people of Memphis, and 
 his appointment to the see of St. Paul in 1859 came with a sense 
 of j)ersonal loss to them. He was consecrated in the cathedi-al 
 of St. Louis by Archbishop Kenrick on the 24th of July, 1859. 
 and two days after set out with a delegation of the clergy of the 
 diocese who had come to escort him to St. Paul, which he 
 reached by steamer, there being no lines of railroad. 
 
 The labor before Bishop Grace was immense, giving him inces-
 
 DIOCESE OF ST. PAUL. 379 
 
 saut occupation, but, without discouragement, he devoted himself 
 with wonderful zeal. Northern Minnesota was set oif as a vica- 
 riate in 1S75, and in that same year the bishop obtained a coadjutor 
 in the person of the Right Kev. John Ireland. Dakota, which 
 liad also been subject to Bishop Grace, was placed under the care 
 of a vicar-apostolic in 1879. Five years afterwards the diocese 
 of St.- Paul, thus curtailed, contained one hundred and fifty-three 
 priests and more than two hundred churches, with hospitals, asy- 
 lums, protectories, academies, and schools. Mere statistics give 
 little idea of the real work of a bishop in looking after the 
 neglected Catholics, exciting faith, guiding the clergy, stimu- 
 latins; them in their arduous labors, watchino- over the rising^ 
 generation. In July, 1884, Bishop Grace celebrated the silver 
 jubilee of his episcopate, the city tendering him a most heartfelt 
 ovation. Then, to the regret of all, he resigned the see of St. 
 Paul and became titular Bishop of Mennith. 
 
 MOST KEY. JOHN IRELAND, 
 
 Third Bishop and First Archbishop of St. Paid. 
 
 The third Bishop of St. Paul, Right Rev. John Ireland, was 
 born at Burnchurch, County Kilkenny, Ireland, on the 11th of 
 September, 1838, and came with his parents to America when 
 he was eleven years old. After temporary residence at Burling- 
 ton, Vermont, and Chicago, Illinois, his father, Richard Ireland, 
 settled in St. Paul and became a builder. While a pupil in the 
 cathedral school young Ireland attracted the attention of Dr. 
 Cretin, who discerned in the talented boy a vocation to the 
 priesthood. He was sent by the bishop to Meximeux, France, 
 where he went through the Preparatory Seminary, and entered the 
 Grand Seminary at Hyeres for his theological course. Returning 
 to Minnesota in 1861, he was ordained by Bishop Grace on the 
 21st of December. The young priest was soon on his way to the 
 front as chaplain of the Fifth Minnesota regiment, and for fif- 
 teen months he served, fearlessly confronting all dangers, so as to
 
 380 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 excite the admiration and reverence of those most prejudiced 
 against his faith. When his health yielded to the constant 
 and laborious duty on the field, he was recalled to St. Paul and 
 became pastor of the cathedral. Here his zeal, activity, and 
 energy made him a marked man. The building up of the State 
 by immigration, the study of its early history, the cause of tem- 
 perance, all found in him an active advocate, while no one was 
 more exact and devoted in his priestly duties. On the 12th of 
 February, 1875, he was appointed, by the Pope, Bishop of Ma- 
 ronea*^ and Vicar- Apostolic of Nebraska. To prevent his diocese 
 from losing so able a man, Dr. Grace went to Pome and pleaded 
 so successfully that the bishop-elect was made his coadjutor; as 
 such he was consecrated on the anniversary of his ordination, 
 December 21, 1875. His work as an advocate of temperance be- 
 came more general. He entered warmly into projects for form- 
 ing Catholic colonies in Minnesota, engaging capitalists in the 
 East in the good work, and obtaining most consoling results, so 
 that some districts are permanently Catholic, with schools under 
 Catholic direction. It is a sign of the general appreciation with 
 which he is regarded that he has been for several years presi- 
 dent of the State Historical Society of Minnesota. He attended 
 the Plenary Council of Baltimore in 1884, and on his return to 
 his diocese presided in New York at a meeting to organize a 
 Catholic Historical Society for the United States. In the es- 
 tal)lishment of a Catholic University he has also been a most ac- 
 tive worker. Soon after the laying of the corner-stone of that 
 institution in Washington, the Sovereign Pontiff erected a new 
 ecclesiastical province, with St. Paul as the metropolitan see. Dr. 
 Ireland then became Archbishop of St. Paul and received the 
 pallium towards the close of the year 1888. 
 
 There were in the archdiocese of St. Paul in 1891, the follow- 
 ing: 137 priests and 51 seminarians, 176 churches, 1 seminary 
 and 8 academies, 6G parochial schools with 11,000 pupils, 14 
 charitable institutions, including 3 hospitals and 3 asylums, and 
 a Catholic poj)ulation of 203,484.
 
 DIOCESE OF TRENTON. 
 
 RIGHT REV. MICHAEL J. O'FARRELL, 
 
 First Bisliop of Trenton. 
 
 Michael J. O'Faerell was born in Limerick, Ireland, on the 
 2d of December, 1832, of a family which had given many zealous 
 priests. After preliminary studies he entered the college of All- 
 Hallows in 1848, and during his theological course proceeded to 
 St. Sulpice, Paris, where he completed his studies under the able 
 disciples of Olier. After receiving ordination in Ireland on the 
 18th of August, 1855, he returned to Paris and was received into 
 the community of St. Sulpice. On the conclusion of his novi- 
 tiate he was appointed professor of dogmatic theology at Paris, 
 and he subsequently held a professorship in their seminary in 
 Montreal. He was made pastor of St. Patrick's Church in that 
 city, and showed as great zeal and ability in parochial work as 
 he had displayed learning in the professor's chair. In July, 
 1869, he became assistant at St. Peter's Church, New York, and 
 in 1S72 pastor of Rondout. But when the Rev. William Quinn 
 was transferred to the cathedral the Rev. Dr. O'Farrell became 
 pastor of New York's oldest church. During his administration 
 he erected a noble school-house, fitted with every requisite^ and 
 was consoled by seeing it filled with children. In 1881 the 
 Holy See divided the diocese of Newark, and fourteen coun- 
 ties of New Jersey, embracing all the seaboard, were formed into 
 the diocese of Trenton. Having been elected first bishop. Dr. 
 O'Farrell was consecrated on All Saints' day in St. Patrick's Ca- 
 thedral, New York, by his Eminence Cardinal McCloskey, as- 
 listed by Archbishop Corrigan and Bishop Loughlin. He made 
 
 381
 
 38- THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 tlie churcli of St. Maiy his cathedral, and prepared to establish] 
 institutions to develop religion in the southern part of New Jer-:| 
 sey. The progress did not fail to excite hostility, and in 1883; 
 St. John's, the oldest of the churches in Trenton, was set on fire. 
 Bishop O'Farrell has issued pastorals of remarkable vigor and^ 
 ability, and has stimulated the erection of many churches and in- 
 stitutions. He labored successfully to obtain for Catholics in 
 prisons and reformatories a deliverance from the horrible and 
 unchristian persecution by which they were deprived of their 
 own worship and forced to attend services which they ab- 
 horred. He was one of the most learned and eloquent of the 
 Fathers of the Third Plenary Council of Baltimore. 
 
 Bishop O'Farrell, in 1891, had in his diocese, 88 priests and 
 16 ecclesiastical students, 226 brothers and sisters of the various 
 religious orders, in 6 convents, 87 churches, 40 chapels and sta- 
 tions, 1 seminary and 1 college, 7 academies and 29 parochial 
 schools with 6,931 pupils, 1 orphanage with 62 orphans, and a 
 Catholic population of 100,000.
 
 DIOCESE OF YINCENNES. 
 
 EIGHT KEV. SIMON GABRIEL BRUTi:, 
 
 First Bishop of Vincennes. 
 
 Sdion William Gabriel Brut^: de Kemur was born March 
 20, 1779, at Rennes, France, where his family had long held an 
 influential 23osition. Losing his father at an early age, he was 
 formed for the career before him by his mother, a woman of 
 judgment and piety. The famous Abbe Carron prepared him 
 for his First Communion in 1791, when the terrible Rev^olution 
 was already in progress, and young Brute witnessed and re- 
 corded some of the most heartrending persecutions and slaugh- 
 ters of priests and religious. A diligent student, with a mind 
 that grasped at all knowledge and a happy memory, he made 
 rapid progress, and, escaping by address the law of conscription, 
 began the study of medicine in 1796, and completed it at Paris 
 in 1803, taking the highest prize over more than a thousand fel- 
 low-students. But, with success before him, he resolved to be- 
 come a priest, and, after being trained to ecclesiastical life by the 
 Sulpitians, was ordained in 1808. Declining a professorship in 
 the seminary at Rennes, and a canonry, he offered his services to 
 Bishop Flaget and came to Baltimore in the summer of 1810. 
 After two years spent as professor in St. Mary's Seminary he 
 was sent to Mount St. Mary's College, Emmittsburg, and for many 
 years was connected with tfhat institution, training, under God, 
 numbers of excellent priests. AVhen the see of Vincennes was 
 established in 1834 Dr. Brute was chosen to become its first oc- 
 cupant. He was consecrated in the cathedral of St. Louis Octo- 
 ber 28, 1834, and was soon after installed by Bishop Flaget. 
 
 383
 
 384 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 He began his labors with one priest, Rev. S. P. Lalumiere. Vin- 
 cennes was originally a French post, established about 1730, and 
 had a series of priests till the overthrow of the French rule in 
 Canada and the American Revolution isolated it. Then it had 
 received occasional visits, but the people had lost much of the 
 knowledge of their faith and their early fervor while deprived 
 of the sacraments. At other and less important French posts the 
 decline had been still greater. All these Catholics were to be 
 visited, marriages rehabilitated, baptisms performed, the youth to 
 be instructed and prepared for First Communion and Confirmation. 
 Illinois was subject to his authority, and there a similar state of 
 affairs existed. Besides those of French descent, there were 
 English-speaking immigrants, more earnest, and bands of Indians 
 who still remembered the teachings of the Black Gowns of other 
 days. The studious professor, retained by duty amidst books for 
 so many years, showed all the fresh vigor and activity of a young 
 missionary. His visitations unfolded to him the condition of his 
 diocese, and the utter impossibility <)f finding within its limits 
 means to meet its wants. A visit to Europe gained some zealous 
 priests and means to establish a seminary, asylum, and school at 
 Vincennes, and aid in erecting plain chapels in places where 
 they were most needed. He was pastor of his cathedral, director 
 of his seminary, teacher in the school; and this, with the strain 
 on his system in his episcopal visits, soon told upon his constitu- 
 tion. On his way to the Council of Baltimore in 1837 he took 
 a heavy cold which ended in consumption ; but he never thought 
 of rest, and continued his labors and visits, refusing all indul- 
 gence, taking the worst for himself on all occasions. At last he 
 yielded to the disease and prepared serenely to die, his active 
 mind engaged in prayer or in thoughts of his flock. After re- 
 ceiving the Viaticum he directed the Commendation of a De- 
 parting Soul to be recited, and surrendered his soul to his Maker 
 on the 26th of June, 1839.
 
 DIOCESE OF VINCENNES. 385 
 
 RIGHT REV. CELESTINE REN£ LAWRENCE Gr. DE 
 LA HAILANDIERE, 
 
 Second Bishop of Vincennes. 
 
 The second Bishop of Vincennes was born at Combourg, in 
 Brittany, May 2, 1798, and was baptized the same day by a 
 priest wlio was concealed in the house. He was educated by a 
 good clergyman at Rennes, and studied law to fit hiniself for 
 the magistracy. At a mission given by the Fathers of the Faith 
 he resolved, at the age of twenty-four, to renounce the world, al- 
 though he had been appointed to a judicial position, w^hich he 
 accepted only in obedience to his father's command, but soon re- 
 signed. He entered the seminary at Rennes and was ordained 
 at Paris, May 28, 1825. His career won him the esteem of his 
 bishop, who, when Dr. Brute asked him to name a priest worthy 
 to be his vicar-general and coadjutor, selected the Abbe de la 
 Hailandiere. After aiding Bishop Brute to obtain some good 
 priests and candidates he came to America with him in 1836, and 
 began his labors in Indiana. Two years subsequently he was sent 
 to Europe in the interest of the diocese, and while busily en- 
 gaged at Paris received information of Dr. Brute's death and his 
 own appointment as Bishop of Axiern and coadjutor. He was 
 consecrated in the Chapel of the Sacred Heart, Paris, August 18, 
 1839, by Bishop Forbin Janson, and used every exertion to ob- 
 tain needed aid for his diocese. He sent over vestments and 
 plate for churches, Eudists to found a college, Brothers of the 
 Holy Cross, Sisters of Providence. Then he came himself to la- 
 bor in his diocese. One of his first acts was to hold a retreat for 
 his clergy, vvhich was followed by a diocesan synod in 1844. He 
 was a man of projects and action, and his energy made him un- 
 popular with some ; seeing this, he endeavored to resign his see 
 in 1845, but on visiting Rome was so encouraged by Pope Gre- 
 gory XVI. that he resumed his laboi*s for his diocese and return- 
 ed to it. But the troubles had not ceased. Discouraged com- 
 pletely, he again urged the Holy Father to accept his resignation, 
 and was permitted in 1847 to lay down the burden that had bet
 
 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 come too heavy. He died on an estate at Triandin belonging to 
 the family, May 1, 1882. By his own desire his remains were 
 brought to the diocese he had loved so well, and laid beside the 
 bodies of the other bishops of Vincennes who had gone to their 
 rest. 
 
 RIGHT REV. JOHN STEPHEN BAZIN, 
 
 Third Bishop of Yincennes. 
 
 John Stephen Bazin was born in the diocese of Lyons in 
 1V96, and entering the priesthood in France, came to the dio- 
 cese of Mobile as a missionary in 1830. The city of Mobile 
 was the theatre of his labors for seventeen years. He exercised 
 the ministry with great zeal, and devoted himself especially to 
 the education and spiritual instruction of the young. He was 
 made vicar-general of the diocese by Bishop Portier, who sent 
 him in 1846 to France to obtain Fathers of the Society of Jesus 
 to assume the direction of the college at Spring Hill. On the 
 recommendation of the Sixth Provincial Council of Baltimore he 
 was appointed Bisho^^ of Vincennes. He was consecrated in the 
 Vincennes cathedral on the 24th of October, 1847, by Bishop 
 Portier, of Mobile. He issued a pastoral letter, in which he said 
 to his clergy : " Having been inured for many years to the la- 
 bors of a missionary life, we feel ready, in spite of our advanced 
 age, to share with you all the hardships of the ministry. We 
 are ambitious of no distinction. We expect to find in each of 
 you a friend." 
 
 But he was almost immediately stricken down by illness, and 
 expired on the 23d of April, 1848.
 
 DIOCESE OF VINCENNES. 38? 
 
 RIGHT REV. JAMES M. MAURICE DE LONG D'AUSfeAC 
 
 DE SAINT-PALAIS, 
 
 Fourth BisJiop of Vincennes. 
 
 Maurice de Saint-Palais, of an old family of kniglitly fame, 
 was born at La Salvetat, in the diocese of Montpelier, November 
 15, 1811. He made a brilliant course of studies, and was about 
 to enter on a career of honors when the insecurity of human 
 grandeur made him resolve to serve a Master ^vho knows no 
 vicissitude. He was ordained priest in his twenty-fifth year by 
 Archbishop de Quelen, of Paris, and, won by the virtues and 
 sanctity of Bisho]3 Brute, offered his services to him. He came 
 to Vincennes in 1836 and was sent to a new district, where he 
 built St. Mary's Church, attending stations in two adjacent 
 counties, fertile in resources, and neglecting none, German or In- 
 dian, in his district. At Chicago, though malcontents burned his 
 Avretched shanty, he built another St. Mary's Church. Logans- 
 port was his next mission, then Madison. Bishop Bazic during 
 his brief administration made the Abbe de Saint-Palais his 
 vicar-general, and on his death-bed constituted him administrator 
 of the diocese. He was soon after elected bishop, and was con- 
 secrated by Bishop Miles, of Nashville, on the 14th of January, 
 1849. He began with 35 priests, 50 churches, and 30,000 souls; 
 but what his predecessors had merely sketched out Bishop de 
 Saint-Palais effected in his long and able episcopate of twenty- 
 eight years. He left 151 churches, 117 priests, 90,000 souls, an 
 abbey of Fathers of the Order of St. Benedict, 2 convents of 
 Reformed and 1 of Conventual Franciscans, Brothers of the Sacred 
 Heart, Sisters of St. Francis, Benedictine nuns, Ursulines, Sisters 
 of the Good Shepherd, Little Sisters of the Poor, Sisters of St. 
 Joseph. 
 
 On the morning of June 28, 1877, while at St. Mary's of the 
 Woods, he was stricken with paralysis, and all efforts to save him 
 failed. He prepared calmly for death, and, holding his rosary in
 
 388 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 the left hand he was still able to use, expired peacefully in the 
 afternoon. His body was removed to Vincennes and laid beside 
 Bishops Brute and Baziu. 
 
 RIGHT REV. FRANCIS SILAS CHATARD, 
 
 Fifth Bishop of Vincennes. 
 
 Francis Silas Chatard was born in Baltimore, Md., Decem- 
 ber 13, 1834, his grandfather, an able physician, having been one 
 of the many French residents who escaped the hands of the 
 negroes and made a home in the United States. His father was 
 also an able and successful physician, eminence in the profession 
 seeming hereditary. The future bishop was educated at Mount 
 St. Mary's, where he was graduated in June, 1853. Adopting 
 the profession in which so many of his family excelled, he be- 
 came a physician, but in 1857 resolved to study for the priest- 
 hood. Having been accepted by Archbishop Kenrick, he was 
 sent to the Urban College, and after a full six years' course won 
 the cap of Doctor of Divinity in August, 1863. Three months 
 afterwards he was appointed vice-rector of the American College 
 at Rome, and on the consecration of Dr. McCloskey as Bishop of 
 Louisville Dr. Chatard became rector, and for ten years presided 
 over that institution, rendering great service not only to those 
 under his immediate charge, but to the American bishops during 
 the Vatican Council. Pope Pius IX. valued his services to re- 
 ligion so highl}^ that he presented to him a gold medal of ex- 
 quisite workmanship. In consequence of failing health he visited 
 the United States in 1878 to collect for the American College, 
 and soon after his return to Rome was appointed Bishop of Vin- 
 cennes. He was consecrated on the 12th day of May, 1878, and, 
 repairing to his diocese, made Indianapolis his residence, retain- 
 ing, however, the title of Bishop of Vincennes. He soon after 
 held the second Diocesan Synod, and a third in November, 1880. 
 He also took part in the Fourth Council of Cincinnati, and in the 
 Third Plenary Council of Baltimore in 1884. 
 
 His earnest labors are evinced, in part, by the following sum- 
 mary for 1891: priests, 150; churches, 157; and 28 chapels and 
 stations; 15 academies, 74 parochial schools with 14,000 pupils, 
 and a Catholic population of 84,384.
 
 DIOCESE OF WHEELING. 
 
 RIGHT REV. JOHN J. KAIN, 
 
 Second Bisho}) of Wheeling. 
 
 John" J. Kain was born in Martinsburg, Berkeley Co., West 
 Virginia, on the 81st of May, 1841, the only son of Jeremiah and 
 Ellen Murphy Kain, who emigrated from the neighborhood of 
 Macroom, in the county of Cork, Ireland, and married in this 
 country. Their son first attended the academy then directed by 
 the present Bishop of Wilmington, and, seeking to serve God in 
 his sanctuary, obtained admission to the Preparatory Seminary of 
 St. Charles, where, after a five years' course, he was graduated in 
 1862. His philosophical and theological studies he pursued in 
 St. Mary's College, Baltimore ; and he was ordained by Arch- 
 bishop Spalding on the 2d of July, 1866. His field of priestly 
 labor embraced the valley of Virginia from the Potomac to Mount 
 Jackson, and centred at Harper's Ferry. Its extent may be seen 
 in the fact that for a considerable time he had charge of the 
 Catholics living in eight counties of West Virginia and four in 
 Virginia. He then obtained an assistant to share his arduous 
 labors. During his administration of this large district he repair- 
 ed the churches at Harper's Ferry and Martinsburg, which had 
 been greatly injured during the Civil AVar, and rebuilt those 
 which had been destroyed at Winchester and Berkeley Springs. 
 On the 21st of February, 1875, this laborious priest was elected 
 Bishop of Wheeling, and was consecrated by Archbishop Bayley 
 on the 2.'id of May, his aged mother, who had attained the age of 
 fourscore, witnessing the exaltation of her son. 
 
 At the beginning of the year 1885 the diocese of Wheeling 
 contained thirty-four j^riests, who attended sixty-two churches, 
 eight chapels, and forty stations. The Catholic white population 
 was estimated at about twenty thousand. There were thirty- 
 four academies and schools, a hospital and asylum under the care 
 of Visitation nuns and Sisters of St. Jost^ph. 
 
 In 1893, there were 35 priests, 64 churches, 48 chapels and 
 stations, 7 academies, 4 convents, 14 parochial schools, and a 
 Catholic population of 20,000. In 1893, Bishop Kain was trans- 
 ferred to St. Louis as Coadjutor, with right of succession.
 
 DIOCESE OF WILMINGTON. 
 
 RIGHT REV. THOMAS A. BECKER, 
 
 First Bishop of Wihningtoji. 
 
 The future Catholic Bishop of Wilmington was bom in 
 Pittsburgh, Pennsylvania, of Protestant parents, December 20, 
 1832. After spending some time in the Allegheny Institute he 
 entered the Western University, and completed his studies at the 
 University of Virginia. 
 
 His mind turned to the great religious question, and, corre- 
 sponding to the grace of God, he was received into the Church 
 by Bishoj) McGill. He went to Rome in 1854 to study for the 
 priesthood in the Urban College of the Propaganda, and after 
 receiving the doctorate in theology was ordained by Cardinal 
 Patrizi in the Basilica of St. John Lateran on the 18th of June, 
 1859. 
 
 On his return to Virginia he was assigned to the mission em- 
 bracing Martinsburg, Winchester, Berkeley Springs, and the ad 
 jacent counties. These were attended until the church of Mar- 
 tinsburg was seized by the United States military authorities, 
 who converted it into barracks. He was then sent to Baltimore, 
 where Archbishop Kenrick selected him as one of the faculty of 
 Mount St. Mary's. Under Archbishop Spalding he was one of 
 the clergy of the Baltimore cathedral. Previous to the assem- 
 bling of the Second Plenary Council the Rev. Mr. Becker was one 
 of the theologians engaged in preparing the matters for the ac- 
 tion of the prelates, and during the sessions of the council he was 
 one of the secretaries. 
 
 His ability and learning displayed in such varied offices 
 marked him as one to be placed in an important rank. On the
 
 DIOCESE OF WILMINGTON. 
 
 393 
 
 erection of the see of Wilmington he was elected bishop, and re- 
 ceived consecration at the hands of Archbishop Spalding on the 
 16th of August, 1868. 
 
 The diocese of Wilmington, over which he was called to pre- 
 side, embraces the State of Delaware with the counties of Mary- 
 land and Virginia on the eastern shore of the Chesapeake. It 
 contains about fifteen thousand Catholics, who have twenty-nine 
 churches, attended by twenty-four priests. 
 
 On the 26th of March, 1886, Bishop Becker was transfeiTed to 
 the see of Savannah, to fill the vacancy caused by the promotion 
 of Dr. Gross to the archiepiscopal chair of Oregon City.
 
 DIOCESE OF DENVER. 
 
 RIGHT REV. JOSEPH PROJECTUS MACHEBCEUF, D.D, 
 
 Fwst Vicar-Apostolic of Colorado and First Bishop of Denver. 
 
 Joseph Projectur MxVciiebceuf was born at Riora, in th( 
 diocese of Clermont, France, on the llth of August, 1812, and 
 was in childhood a pupil of the Brothers of the Christian Schools ; 
 after being graduated in the college of his native city he entered 
 the Sulpitian seminary at Montferran, where he mastered phi- 
 losophy, theology, and other branches of ecclesiastical learning. 
 After receiving ordination in the Advent of 1836, he was employed 
 in the ministry in France for three years, but, preferring to become 
 a missionary, volunteered with Rev. Mr. Lamy, now Archbishop 
 of Santa Fe, to accompany Bishoj) Purcell to his diocese. On the 
 1st of January, 1840, he was appointed pastor at Sandusky, Ohio, 
 where French priests had reared a chapel in the last century. 
 Here he remained eleven years, developing the church and in. 
 stitutions. Having been invited to New Mexico by Bishop 
 Lamy, then vicar-apostolic of that Territory, he reached it by a 
 laborious route through New Orleans and Texas. As vicar-gen- 
 eral he labored earnestly in that old Catholic field till 1860, 
 when Bishop Lamy sent him to Colorado, where a new popu- 
 lation was gathering. Beginning as vicar-general for that Terri- 
 tory, Rev. Mr. Macheboeuf maj^ be said to have created all that 
 the Church has there to-day. He built the first church in Denver, 
 and attended Catholics wherever they gathered, till other priests 
 came to assume local direction of the churches that grew up. So 
 rapidly did Catholicity develop in the Territory that in 1868 there 
 were seventeen churches or chapels. Denver had a convent of 
 
 394
 
 DIOCESE OF DENVER. 
 
 395 
 
 Sisters of Loretto, with an academy and a school for boys. Pope 
 Pius IX. in that year constituted the vicariate-apostolic of 
 Colorado, extending over the Territory of that name, and also 
 over Utah. Right Rev. Dr. Macheboeuf, having been appointed 
 titular Bishop of Epiphania, was consecrated August 16, 1868, in 
 St. Peter's Cathedral. He has lived to see Denver a city of sev- 
 enty-five thousand inhabitants, with six Catholic churches, with 
 convents, academy, hospital, asylum, House of the Good Shep- 
 herd, and several parochial schools. There are fifty-one priests in 
 the vicariate, officiating in ninety-six churches and chapels, and 
 the Catholic population in 1884 was nearly fifty thousand. He 
 died July 9. 1889,
 
 DIOCESE OF SIOUX FALLS, S. D. 
 RIGHT REV. MARTIN MARTY, O.S.B., 
 
 First Vicar- Apostolic of Dakota and First Bishop of Siomo Falls. 
 
 Martin Marty was born at Scli\vyz, in Switzerland, on the 
 12tli of January, 1834, and, entering in youth the great Benedic- 
 tine abbey of Einsiedlen, made his profession on the 20th of 
 May, 1855. The young monk had already pursued his theo- 
 logical studies with such zeal and talent that the next year 
 he was ordained, on the 14th of September. A colony of monks 
 from Einsiedlen was sent to Indiana in 1854, and founded St. 
 Meinrad's. Dom Marty arrived in 1860 to share the labors of 
 the sons of St. Benedict, and when the priory was established 
 five years later he was made the first superior. The little com- 
 munity prospered, receiving postulants who persevered, and the 
 mission work increasing. Pope Pius IX. in 1870 erected St. 
 Meinrad's into an abbey, constitutiug the Fathers connected with 
 it into the " Helveto- American Congregation," and Right Rev. 
 Martin Marty was made mitred abbot. The corner-stone of a 
 new monastery was laid May 22, 1872. Abbot Marty presided 
 for several years, perfecting the institutions under his care, and 
 extending the missions, erecting churches, and fostering educa- 
 tion. But he had always desired to undertake missions among 
 the Indians, and at last he went with some Fathers to Dakota. 
 The work there gave such promising hopes that he resigned liis 
 dignity of abbot to devote himself to it. In 1879 the Territory 
 of Dakota was formed into a vicariate- apostolic and confided to 
 the care of the zealous Benedictine, who was consecrated Bishop 
 of Tiberias on the 1st of February, 1880. When Bishop Marty 
 attended the Plenary Council, four years later, there were nearly 
 ninety churches and fifty priests in his vicariate, with seven In- 
 dian missions attended by his clergy, Benedictine, Ursuline, and 
 Presentation nuns, with Sisters of the Holy Cross and Youville 
 Sisters of Charity aiding in the good work. 
 
 The diocese of Sioux Falls, comprising the State of South 
 Dakota, was established in 1889.
 
 VICARIATE-APOSTOLIC OF IDAHO. 
 
 EIGHT REV. LOUIS LOOTENS, 
 
 First Vicar- Apostolic. 
 
 Louis Lootens was born at Bruges, in Belgium, about 1825, 
 and after being ordained in Europe, about 1851, came to the 
 California mission some six or seven years afterwards. His first 
 labors were at St. Patrick's Churcli, Sonora; but in 1859 he 
 assumed charge of St. Vincent's Church at Petaluma and St. 
 Raphael's Church in Marin County. Here he labored for several 
 years with great zeal, erecting a neat church at San Rafael, and 
 enlarging the academy buildings at a cost of five thousand dol- 
 lars. 
 
 When it was determined to erect the Territories of Idaho and 
 Montana into a vicariate-apostolic. Rev. Mr. Lootens was elected 
 on the 3d of March, 1868, and was consecrated Bishop of Cas- 
 tabala on the 9th of August. It was within the limits of the 
 vicariate thus created that Father P. J. De Smet, S.J., had erect- 
 ed the cross at the Flathead village in 1840. At this time there 
 were missions among the Flatheads, Pend-d'oreilles, Coeur d'Al- 
 enes, and Nez Perces, with schools and hospitals under Sisters of 
 Providence, Sisters of Charity, and Sisters of the Holy Names. 
 There were also churches at Idaho City, Placerville, Centreville, 
 Pioneer, and Silver City. Under the impulse of Bishop Lootens 
 churches rose at Granite and Deer Lodc^e. The firrowth of the 
 vicariate was, however, slow, and the difficulties very great, while 
 the resources were most precarious. The vicar-apostolic labored 
 for some years till his severe mission duties incapacitated him, 
 
 399
 
 400 THE CATHOLIC HIERARCHY IN THE UNITED STATES. 
 
 and he resigned his office July 19, 1876, and it was more than 
 eight years before a successor was appointed, the vicariate being 
 administered by the archbishops of Oregon. Bishop Lootens 
 has since lived in truly apostolic poverty — a poor return for the 
 zealous labors of his early manhood on the American missions. 
 
 RIGHT REV. A. J. GLORIEUX, 
 
 Second Vicar- Apostolic. 
 
 A. J. Gloeieux was born on the first of February, 1844, at Dot- 
 tignies, in the Belgian province of West Flanders, being the son 
 of Auguste and Lucy (Vanderghinste) Glorieux. After a college 
 course of six years at Courtrai he entered the American College 
 at Lou vain to study for the priesthood, with the view of devot- 
 ing himself to the missions in this country. On completing his 
 divinity studies he was ordained in Mechlin by His Eminence 
 Engelbert Cardinal Sterckx on the 17th of August, 1867. Before 
 the close of the year he was in Oregon to begin the mission work. 
 He was first appointed to Roseburg, in Douglas County, attend- 
 ing several dependent stations. From this charge he was trans- 
 ferred to Oregon City and then to St. Paul, in French prairie, 
 the cradle of Catholicity in Oregon. In 1871 he was made presi- 
 dent of St. Michael's College, Portland, and discharged the duties 
 of his position so ably that in 1884 he was appointed vicar- 
 apostolic of Idaho, the Catholic interests in that Territory having 
 since the retirement of Bishop Lootens been under the care of 
 the Archbishop of Oregon as administrator. The total Catholic 
 population in 1884 was estimated at 2,300, eight hundred being 
 Nez Perce and Cceur d'Alene Indians. Bishop Glorieux was 
 consecrated in Baltimore, in April, 1885.
 
 VICARIATE-APOSTOLIC OF NORTHERN MINNESOTA. 
 
 RIGHT REV. RUPERT SEIDENBUSH, O.S.B., 
 
 F'irst Vicar-Apostolic. 
 
 RuPEET Seidenbush was born on the 30th of October, 1830, 
 at Munich, in Bavaria, and came to America in 1851. On the 
 6th of January in the following year he made his profession as a 
 monk of the Order of St. Benedict, in St. Vincent's Abbey, West- 
 moreland County, Pennsylvania. He was ordained priest on the 
 2 2d of June, 1853. He was employed on missionary duty in 
 Newark, New Jersey, and in other parts of the country, and 
 when the monastery of St. Louis on the Lake, now called St. 
 John's, was erected into an abbey in 1867 he was appointed 
 first abbot. While at the head of that religious house he was 
 chosen to organize the newly-created vicariate-apostolic of North- 
 ern Minnesota, and was consecrated titular Bishop of Halia 
 on the 30th of May, 1875. Under his care religion has pro- 
 gressed. Northern Minnesota, with a Catholic population of 
 about 32,000 Catholics, had at the opening of the year 1885 sixty 
 priests, eighty-six churches and chapels, an abbey, eight con- 
 vents, a college, an academy, and several schools, as well as In- 
 dian missions. 
 
 401
 
 VICARIATE-APOSTOLIC OF ARIZONA. 
 
 EIGHT EEV. P. BOURGADE, D.D. 
 
 Bishop Bourgade as second vicar-apostolic of Arizona now 
 directs the Churcli in tlie district first evangelized by the famous 
 German Jesuit Kiihn, and other Fathers of his order, whose labor 
 the sons of St. Francis continued. He was born in the Department 
 of Puy-de-D6me, France, October 17, 1845, and after proceeding 
 from the school of the Christian Brothers entered the College of 
 Billom. There the young man felt called to the priesthood, and, 
 entering the Grand Seminaire, was trained for the awful respon- 
 sibility of the ministry by the Sulpitians. As his fifth year of 
 severe study was di"awing to a close, the present Archbishop Sal- 
 pointe of Santa Fe, who had just been apjwinted vicar-apostolic 
 of Arizona, visited France to receive episcopal consecration, and 
 appeal to the candidates for the priesthood for volunteers to aid 
 him in the work to which he had been assigned, there being only 
 two priests in his district. 
 
 Young Bourgade at once felt impelled to go, his confessor 
 approved his inclination, and, having already received deacon's 
 orders, he set out with Bishop Salpointe, and reached Tucson in 
 June, 1870. 
 
 Having been ordained priest on the last day of November, he 
 began his mission work at Yuma, in May, 1870, but in the summer 
 of 1873 his health was so shattered that he returned to France to 
 recruit. In 1875 he was again in the vicariate, and was assigned 
 by the bishop to the mission of San Elzeario, Texas, and after 
 six years' hard labor there was sent to Silver City, Colorado, the 
 vicariate of Arizona comprising not only the Territory of that 
 name, but parts of the adjacent State and Territory. 
 
 While here zealously laboring for the salvation of souls he 
 was, on the 23d of January, 1885, appointed Vicar- Apostolic of 
 Arizona, and was consecrated titular Bishop of Taumaco by 
 Archbishop Lamy, in the cathedral at Santa Fe, May 1, 1885.
 
 TICARIATE-APOSTOLIC OF NORTH CAROLIM. 
 
 EIGHT EEV. LEO HAID, O.S.B., 
 
 Vicar- Apostolic of North Carolina. 
 
 The Right Rev. Leo Haid was born in Westmoreland County, 
 Pennsylvania, on the 15th of July, 1849, and was educated at the 
 Benedictine Abbey of St. Vincent, in that county. Feeling a vo- 
 cation to the religious life, he sought admission into the ancient 
 order, and, after a fervent novitiate, entered on his studies, and was 
 ordained priest December 21, 1872. He was then employed in the 
 Abbey as professor and director of souls, and acquired such 
 general esteem that when the monastery in North Carolina was 
 erected into an abbey he was elected to preside over it, and was 
 consecrated Abbot in the cathedi-al of Charleston on the 26th of 
 November, 1885. 
 
 As superior of the religious house and a zealous missionary in 
 North Carolina, he displayed so much prudence and zeal that the 
 Sovereign Pontiff elected him to fill the position of Vicar- Apostolic 
 of North Carolina. 
 
 This vicariate, at the present time (1891), contains 15 priests 
 and 10 seminarians, 24 churches and 28 chapels and stations, 1 
 seminary, 1 college, 2 academies and 13 parochial schools, and a 
 Catholic population of 3,000.
 
 YICARIATE-APOSTOLIC OF UTAH. 
 
 EIGHT KEV. LAURENCE SCANLAN, D.D. 
 
 The progress of the Church in the Territory of Utah amid the 
 Mormons, where no Protestiint denomination seemed able to do the 
 least thing to stem the prevailing vices, is one of the most remark- 
 able events in the history of Catholicity in the United States. Its 
 growth is due mainly to the first vicar-apostolic of that Territoiy. 
 
 Laurence Scanlan, who was born in the County Tipperary, Ire- 
 land, in 1843, after pursuing classical studies at Thurles, entered 
 All-Hallows, the great missionary college in Ireland, in 1863. He 
 was ordained in 1868 for the diocese of San Francisco, and at once 
 placed himself at the disposal of Archbishop Alemany. He was 
 made assistant at St. Patrick's Church, San Francisco. The first 
 mission assigned him was the mining town of Pioche, in Nevada, 
 where he began his work in 1871, and succeeded in erecting a neat 
 little church. Two years afterwards he was sent to Salt Lake City, 
 w^here the few Catholics had raised a small church, but not without 
 incuiTing heavy debt. The Kev. Mr. Scanlan set to work witli 
 energy ; the debt was soon cleared, although his parish was the Ter- 
 ritory, and he was almost constantly travelling on horseback, seek- 
 ing out the scattered Catholics. Then he obtained ground at Salt 
 Lake City for an educational establishment, and by the close of 
 1875 had a fine edifice, in which the Sisters of the Holy Cross 
 opened St. Mary's Academy, and these religious soon established a 
 hospital. Then under his impulse other churches arose — St. Jo- 
 seph's, at Ogden, in 1878, with its academy; St. Patrick's, at 
 Frisco, in the following year ; then St. John's, at Silver Reef. A 
 few years later Park City had its Church of the Assumption. Silv^er 
 Reef soon had a hospital under the Sisters of the Holy Cross. A 
 college, under the name of All-Hallows, was erected by him at Salt 
 Lake City in 1886. 
 
 The Territoiy of Utah had been placed only for a season under 
 the care of the Archbishop of San Francisco, and it had now be- 
 
 404
 
 VICARIATE-APOSTOLIC OF UTAH. 
 
 405 
 
 come evident that it could be formed in a separate ecclesiastical 
 jurisdiction, and Providence seems to have dii-ected the choice of 
 the vicar-apostolic. The unassuming priest who had accomplished 
 so much and won the general esteem of all classes was selected for 
 the Vicariate- Apostolic of Utah, which had been erected by Pope 
 Leo XIII. on the 22d of November, 1886. He was consecrated on 
 the 29th of June, 1887, Bishop of Lavanden. The vicariate con- 
 fided to him embi'aces not only the Territory of Utah, but also the 
 counties of Elko, Lander, White Pine, N}' e. Eureka, and Lincoln 
 in the State of Nevada. It then contained eleven churches, a col- 
 lege, tw^o academies, five schools, and two hospitals. 
 
 On January 27, 1891, it was erected into a diocese, the Right 
 Rev. Dr. Scanlan becomiug its first Bishop. It contained, in 1893, 
 17 churches and chapels, 1 college, 2 academies, 6 schools, and 2 
 hospitals.
 
 DIOCESE OF SYRACUSE. 
 
 EIGHT REV. PATRICK A. LUDDEN, D.D., 
 
 First Bishop of Syracuse. 
 
 In the memory of many, New York State and northern New 
 Jersey formed a diocese ; but as churches and congregations sprang 
 up, one diocese after another was set off — Albany and Buffalo in 
 1847; Brooklyn and Newark in 1853; Rochester in 1868 ; Og- 
 densburg in 1872. In 1887 it was deemed necessary to divide the 
 diocese of Albany ; and the counties of Broome, Chenango, Cort- 
 land, Madison, Oneida, Onondaga, and Oswego were erected into a 
 diocese. Strangely enough, nearly a century before there had been 
 a curious scheme to have the Oneida country erected into a bishop- 
 ric. The new diocese is one of importance, containing seventy- 
 three churches and seventy-seven priests. As its bishop the Sove^ 
 reign Pontiff selected a priest of great experience, who had for 
 several years been vicar-general of Albany. 
 
 The Right Rev. Patrick A. Ludden was born of a pious family 
 near Castlebar, in the County Mayo, Ireland, in the year 1836. 
 His early studies were pursued in the academy of his native town, 
 but, seeking to devote his life to the service of the Church in this 
 country, the year 1860 saw him entering the College of Montreal, 
 where he made his course of philosophy under the present Bishop 
 of Trenton, Dr. O'Farrell. He then entered the Great or Theo- 
 logical Seminary, where the priests of St. Sulpice have trained so 
 many to serve at the altar. He was ordained priest on the 21st of 
 May, 1864, by the saintly Bishop Bourget. On reaching Albany 
 he was appointed by Bishop McCloskey assistant to Rev. J. J. 
 Conroy at St. Joseph's Church, but was soon transferred to the 
 cathedral. On the accession of Dr. Conroy to the see of Albany 
 the Rev. Mi*. Luddeu was selected as chancellor and secretary of 
 
 406
 
 DIOCESE OF SYRACUSE. 407 
 
 the diocese. In October, 1869, the Rev. Mr. Ludden accompanied 
 his bishop to Rome, and remained there till the sessions of the 
 Council of the Vatican were terminated. When Rev. Mr. Wad- 
 hams was appointed Bishop of Ogdensburg, in 1872, the Rev. 
 Patrick A. liudden became rector of the cathedral, and was shortly 
 after made vicar-general. After sixteen years' labor in Albany, 
 where his energy and zeal had been displayed, he became rector of 
 St. Peter's Church in Troy, and was still directing that parish when 
 he was elected Bishop of Syracuse by His Holiness Pope Leo XIII., 
 being the choice alike of bishops and clergy. He was consecrated 
 in the Church of the Assumption, in Syracuse, on the first day of 
 May, 1887, by His Grace Archbishop Corrigan, of New York, as- 
 sisted by the venerable Bishops Loughlin, of Brooklyn, and Mc- 
 Neirny, of Albany, the sermon being delivered by his former pro- 
 fessor, Right Rev. Michael J. O'Farrell, of Trenton ; ten archbishops 
 and bishops from Canada, New York, New Hampshire, Massachu- 
 setts, Connecticut, New Jersey, Pennsylvania, and Ohio adding lus- 
 tre to the ceremony by their presence in the sanctuary. One of the 
 first steps of Bishop Ludden was to hold a synod and adopt regu- 
 lations for the diocese confided to his charge. 
 
 This diocese showed the effect o^ the earnest labor and zeal of 
 Bishop Ludden in the following summary for 1801: 76 priests, 
 80 churches, 62 chapels and stations, 10 academies, 15 parochial 
 schools with 4,001 pupils, and a Catbolic population of 100,000.
 
 DIOCESE OF WICHITA. 
 
 RIGHT REV. JAMES O'REILLEX 
 
 Bishop-Elect. 
 
 The diocese of Leavenworth had increased so much in popu- 
 lation that in 1887 the Sovereign Pontiff, Leo XIIL, erected two 
 new episcopal sees in the State of Kansas, that of Concoraia in the 
 northwest, and Wichita in the south. To the diocese < 'f Wichita 
 were assigned the following counties ; Greely, Wichita, Scott, Lane, 
 Ness, Rush, Barton, Rice, McPherson, Hamilton, Finney, Seward, 
 Hodgeman, Ford, Pawnee, Edwards, Comanche, Stafford, Pratt, 
 Barber, Reno, Kingman, Harper, Harvey, Sedgwick, Sumner, Stan- 
 ton, Gray, Meade, Stevens, Grant, Morton, Haskel, Clarke, Kiowa, 
 Kearney, and Gai'field. 
 
 The choice for the first bishop of the new see fell on the Rev. 
 James O'Reilley, an active and energetic priest. H6 was born not 
 far from Cavan, Ireland, where his parents were substantial far. 
 mers. Coming in boyhood to the United States, he evinced a 
 vocation to the ecclesiastical state, and, persevering, pursued his 
 course of theology in the Salesianum at Milwaukee. He was or- 
 dained priest by Bishop Fink, of Leavenworth, in 1874, and sta- 
 tioned at Irish Creek. The bishop, however, soon called him to 
 Leavenworth, making him assistant at the cathedral, and confiding 
 to him the charge of Fort Leavenworth and Kickapoo. Never 
 sparing himself, the Rev. Mr. O'Reilley labored with so much 
 zeal and earnestness that his health failed, and he went to Europe 
 in 1881, visiting the Eternal City. Returning to the diocese, he 
 took charge of the Church of the Assumption at Topeka in March, 
 1882. Here he went to work with his wonted energy, acquired 
 property for two new churches, of which he saw the necessity, and 
 built a parochial residence. 
 
 408
 
 DIOCESE OF WICHITA. 409 
 
 On the erection of the see of Wichita he was appointed the 
 first bishop on the 6th of July, 1887, but before the bulls for his 
 consecration arrived his health again gave way, and he expii'ed on 
 the 26th day in the same month in which he was appointed. 
 
 RIGHT REV. J. J. HENNESSY, D.D., 
 Fio'st Bishop of Wichita. 
 
 On the demise of the Rt. Rev. James O'Reilley, unconse- 
 crated, it became necessary to appoint an administrator till a 
 bishop was elected. The organization of the new diocese thus 
 devolved on Very Rev. M. J. Casey, who was made admin- 
 istrator on the 15th of October. 
 
 ,In the summer of 1888 His Holiness, Leo XIII., elected to 
 the see of Wichita the Rev. J. J. Hennessy, a priest of the 
 diocese of St. Louis. He was born in Ireland, but came to this 
 country with his parents at the age of two years and lost his 
 father in early life. He was educated in the College of the 
 Brothers of the Christian Schools, on Cerre Street, St. Louis, and, 
 after commencing his classical studies there, proceeded to Cape 
 Girardeau, where he completed his coui'se of philosophy and 
 theology. He was ordained at St. John's Church, St. Louis. He 
 soon after became pastor of the Church of the Immaculate Con- 
 ception, at Iron Mountain, where he remained until 1880, when he 
 returned to St. Louis and became j^astor of the Cathedral, a posi- 
 tion which he retained till his elevation to the Episcopate. He 
 took an active part in schools, and was especially instnimental in 
 establishing the Reform School at Glencoe, editing a little journal 
 called The Homeless Boy. The esteem in which he was held by his 
 brother-priests was seen in his choice as Treasurer of the Clerical 
 Mutual Aid Society, and his appointment as Secretary of the St. 
 Louis Orphans' Board. Dr. Hennessy is a man of great and 
 varied- learning, an able wnter, and well fitted by his piety, 
 urbanity, and skill in the management of affairs to build up the 
 new diocese.
 
 DIOCESE OF DENVER. 
 
 (See Y. a. of Colorado, p. 394.) 
 
 EIGHT EEV. NICHOLAS C. MATZ, D.D, 
 
 Coadjiitor- Bishop of Denver. 
 
 Catholicity had been built up by Bishop MacheboBuf in Col. 
 orado, and in 1887 the see of Denver was erected; but it was 
 deemed wise to give him a coadjutor, as he desii'ed. The choice 
 fell on the Rev. Nicholas C. Matz, a young and energetic priest, 
 well fitted to aid the founder of Catholicity in Colorado and con- 
 tinue his work. The Rev. Nicholas C. Matz was born at 
 Miinster, in Alsace Lorraine, on the 6th of April, 1850, and in his 
 fifteenth year was admitted into the Preparatory Seminary at 
 Finstingen. Here he began his classical course; but as he looked 
 upon this countiy as the field where Providence wished him to 
 labor, he came over in 1868 and entered the Seminary of St. 
 Mary's of the West at Cincinnati, where he attracted attention by 
 pious and studious habits. Having been accepted by Bishop 
 Macheboeuf, he went to Denver at the close of his studies, and was 
 ordained priest in the cathedral of that city on Trinity Sunday, 
 1874. Three years' service in the cathedral, under the eyes of his 
 bishop, convinced Dr. Macheboeuf of his zeal and ability, and the 
 parish of Georgetown was confided to him. Here he erected a 
 church, school, and hospital, and won golden opinions from all. In 
 1885 he took charge of St. Anne's Church, East Denver ; and 
 from this position he was recalled to the cathedral by his ap 
 pointment as coadjutor. " His piety and prudence, energy and 
 learning, admirably fit him for the episcopal dignity." During his 
 pastorship of St. Anne's the church was burned, and Rev. Mr. Matz 
 was laboring to repair the disaster when he was made coadjutor. 
 He was consecrated in the cathedral at Denver on the 28th of Oc- 
 tober, 1887, by Archbishop Salpointe, of Santa Fe. 
 
 410
 
 DIOCESE OF CHEYENNE. 
 
 RIGHT REV. MAURICE F. BURKE, D.D., 
 
 First Bishop of Cheyenne. 
 
 In the constant and rapid growth of the West, Wyoming Terri 
 tory saw Catholic churches springing up, and in 1887 the time had 
 arrived when a bishop was needed to organizfc the work of Catholi- 
 city, and give that energy to the creation of public institutions 
 which only the presence of a bishop can call forth. Pope Leo XIII., 
 in the year of his sacerdotal Jubilee, erected Wyoming Territory 
 into a diocese on the 9th of August, 1887. The e23iscopal see was 
 fixed at Cheyenne, in Laramie County, a growing city already pos- 
 sessing a fine church, an academy of Sisters of the Holy Child Jesus, 
 and a parochial school. To guide the new flock thus selected the 
 Sovereign Pontiff elected the Rev. Maurice F. Burke, an active and 
 energetic priest of the diocese of Chicago. He was born in Ireland, 
 May 5, 1845, but when a child was brought to this country by his 
 parents, who fixed their home in Chicago. There young Maurice 
 received his rudimentary education, and at the age of eighteen 
 entered the university of St. Mary's of the Lake. He had chosen 
 the house of the Lord for his inheritance, and, having been accept- 
 ed as a student, was sent to the American College at Rome, where, 
 after a thorough course extending over nine years, he was ordained 
 by Cardinal Patrizi on the 22d of May, 1875. 
 
 On his return to his diocese he was assigned to duty in St. 
 Mary's Church, Chicago, as assistant priest. On the 24th of July, 
 1878, he was appointed to St. Mary's parish, Joliet, and by his 
 energy and zeal erected a veiy fine church and parochial schools, 
 confiding the care of the young to the Sisters of Loretto. The evi- 
 dent ability of devoted priest marked him as one to whom impor- 
 tant duties would be confided. When the diocese of Cheyenne was 
 erected the choice fell upon him, and he was consecrated bishop on 
 
 411
 
 412 
 
 THE CATHOLIC HIERARCHY Il!i THE UNITEX STATES. 
 
 the 28tli of October, 1887, at the Cathedral of the Holy Name, 
 Chicago, by Archbishop Feehan, assisted by Bishops McCloskey, 
 of Louisville, and Cosgrove, of Davenport. Plis diocese is one in 
 which preparation is to be made for an incoming population ; it 
 contains now about 4,500 white and 8,500 Indian Catholics, at- 
 tended by (1801) 9 priests, with 13 churches and chapels; also 
 43 missions, 1 academy, 1 Indian school and 2 parochial schools, 
 with 580 students in all.
 
 DIOCESE OF LINCOLN. 
 
 RIGHT REV. THOMAS BONACUM, 
 
 First Bisliop of Lincoln. 
 
 The diocese of Omaha, on the erection of the see, embraced the 
 State of Nebraska and the Territory of Wyoming. In 1887 the 
 Sovereign Pontiff, Pope Leo XHL, not only detached Wyoming, 
 which became a separate diocese, but also divided Nebraska, erect- 
 ing a see at Lincoln, the capital of the State, on the 2d of August. 
 To the new diocese, which comprises all south of the Platte River, 
 he appointed the Rev. Thomas Bonacum, born near Thurles, in 
 the County Tipperary, Ireland. While still an infant his parents 
 came to America and settled in St. Louis, where their son grew up. 
 As he evinced a desire to become a priest, he was sent to the 
 Salesianum, near Milwaukee, and in that institution and the 
 Lazarist Seminary at Cape Girardeau he made his course of study. 
 He was ordained priest in St. Mary's Church, St. Louis, by Right 
 Rev. Joseph Melcher, first Bishop of Green Bay, on the 18th of 
 June, 1870. He at once entered on the active work of the min- 
 istry as assistant at St. Joseph's Church, Edina. 
 
 Desirous, however, of perfecting his knowledge of theological 
 sciences, he went to Europe and followed the lectures at the 
 University of Wiirzburg. With his mind stored with sound learn- 
 ing, he returned with fresh vigor to his priestly labors at St. Ste- 
 phen's Church, Indian Creek ; St. Peter's, Rolla, and St. Peter's, 
 Kirkwood ; and being appointed pastor of the church of the Holy 
 Name, St. Louis, showed great ability. He was theologian to 
 Archbishop Kenrick at the Third Plenary Council of Baltimore. 
 His sound learning, executive ability, piety, and zeal had already 
 induced his being proposed for the see of Belleville, Illinois, but 
 he was appointed to the see of Lincoln and consecrated on the 
 30th of November, 1887. 
 
 413
 
 DIOCESE OE CONCORDIA. 
 
 RIGHT REV. RICHARD SCANNELL, D.U., 
 First Bishop of Concordia and Second Bishop of Omaha. 
 
 When Catholicity Lad so spread through the State of Kansas 
 in its days of peace as to number two hundred and twenty-eight 
 churches, attended by one hundred and thirty-seven priests, the 
 Sovereign Pontiff, Leo XIIL, determined to divide the diocese of 
 Leavenworth. The counties of Cloud, Republic, Ottawa, Saline, 
 Jewell, Mitchell, Lincoln, Ellsworth, Smith, Osborn, Phillips, 
 Rooks, Ellis, Norton, Graham, Trego, Decatur, Sheridan, Gove 
 Rawlins, Thomas, Logan, Cheyenne, Sherman, and Wallace, all in 
 the northwestern part of the State, were formed into the new dio- 
 cese of Concordia. As its bishop was selected a priest who had 
 labored long in the hard missions of Tennessee, and who had dis- 
 played ability in many positions. 
 
 The Right Rev. Richard Scannell was born in the parish of 
 Cloyne, County Cork, Ireland, on the 12th of May, 1845, of Patrick 
 and Johanna (Collins) Scannell. He attended the school in his 
 native place till he was fifteen, when he went to Midleton, the 
 town in which Curran was educated. Here he pursued a classical 
 course under Patrick Riordan, a graduate of Trinity College. He 
 lost his mother when he was only eight years old, but the Y^ety 
 inherent in the family inspired him with the desire to become a 
 priest, and he entered All Hallows' College, Dublin, in 1866, where 
 he had as fellow-students Bishop Scanlan, of Utah, and Bishop 
 O'Reilly, of Port Augustus. After passing through his course of 
 philosophy and theology, he was ordained priest on the 26th of 
 February, 1871, by the Right Rev. Jolin Francis Whelan, Bisbop 
 of Aureliopolis and Yicar-Apostolic of Bombay. Having been 
 accepted for the diocese of Nashville, the young priest came to 
 this country and arrived in that city in 1871. He was assigned 
 
 414
 
 DIOCESE OF CONCORDIA. 415 
 
 to duty in the cathedral as assistant, and labored there till 1878, 
 when he was appointed rector of St. Columba's Church in East 
 Nashville, taking the place of the Rev. Michael Meagher, who 
 died that year as a martyr of charity while attending the Catho- 
 lics at Memphis who were dyiug of yellow fever. The next year 
 he was recalled to Nashville to become rector of the cathedral. 
 When the Right Rev. Bishop Feehan was promoted to the see of 
 Chicago, the Rev. Mr. Scannell was appointed administrator, sede 
 vacante^ and governed the diocese till the consecration of Bishop 
 Rademacher in June, 1883. He then visited Europe to recruit 
 his health, which was seriously impaii*ed. In 1885 the bishop 
 entrusted him with the organization of a new parish in West 
 Nashville. Here the active priest soon reared a fine church dedi- 
 cated to St. Joseph. In August, 1886, he became vicar-general 
 of the diocese. This able, laborious, and experienced priest was 
 elected in July, 1887, to the see of Concordia, and his bulls were 
 issued on the 9th of August. He was consecrated in the church 
 which he had erected, on the 30th of November, by His Grace 
 Archbishop Feehan, assisted by Bishop McCloskey, of Louisville, 
 and Bishop Rademacher, of Nashville. The sermon was pro- 
 nounced by His Grace Archbishop Elder, of Cincinnati. The 
 bishops of Fort Wayne, Covington, and Mobile were also present. 
 The diocese which he proceeded to govern had a nucleus of about 
 twenty priests and thirty churches. 
 
 He was transferred to the diocese of Omaha in December, 1890, 
 leaving in his former diocese 22 priests and 10 ecclesiastical stu- 
 dents, 48 churches and 27 stations, 10 parochial schools with 1,000 
 pupils, and a Catholic population of 15,000.
 
 DIOCESE OF BELLEVILLE. 
 
 RIGHT REV. JOHN JANSSEN, D.D., 
 
 First Bishop of Belleville. 
 
 The progress of the Church in Illinois has been so rapid that 
 in 1887 it was deemed advisable to solicit the division of the dio- 
 cese of Alton into two bishoprics. Accordingly, at the request 
 of the CoDgregatioD " de Propaganda Fide," His Holiness Pope 
 Leo XIH. formed the southern portion with the episcopal see at 
 Belleville. It includes all the portion of Illinois lying south of 
 the boundary line between St. Clair and Madison Counties, 
 extended across the State. 
 
 To fill tlie see thus erected, Pope Leo XIII. elected the Very 
 Rev. J. Janssen, a priest of experience and ability, who had, since 
 the death of Bishop Baltes, administered the diocese of Alton, 
 and who was known and esteemed by the clergy and people of 
 the portion now formed into the diocese of Belleville. 
 
 John Janssen was born at Keppelen, on the Rhine, March 3, 
 1835. His early piety led him to look forward to the service of 
 God and his Church as the work of his life. After pursuing his 
 classical course he was received as a student for the priesthood 
 in the Theological Seminary of the diocese of Miinster. In 1858 
 the institution was visited by Bishop Juncker, of Alton, who made 
 known to tbe young candidates the wants of his diocese, and 
 especially the want of zealous priests. Young Janssen offered his 
 services to the American bishop, who readily accepted the earnest 
 seminarian. He came to the United States in 1858, and was or- 
 dained on the 19th of November in that year. His first field of 
 labor was at Springfield, 111., where he showed himself an earnest, 
 active, and devoted priest. He was next recalled to Alton, where 
 he became secretary to the bishop, and discharged the duties of 
 "ihat office during the administration of Bishop Juncker, while 
 doing parochial work at the cathedral. 
 
 When Bishop Baltes assumed the mitre of Alton in 1870 he 
 appointed Rev. Mr. Janssen his vicar-general, and he continued 
 
 416
 
 DIOCESE OF BELLEVILLE. 417 
 
 his labors in the cathedral parish, which was his especial field, till 
 \iis appointment to the see of Belleville, except a period of two 
 years, 1877 to 1879, when he was pastor of St. Bonifacius' Church 
 at Quincy. 
 
 He visited Europe in 1880 to attend the golden wedding of his 
 parents, and in 1883 celebrated the silver jubilee of his own ordina- 
 tion. Known as a good and laborious priest, familiar with all parts 
 of the diocese of Alton, he takes possession of the see of Belleville 
 with the esteem of priests and people, and fully able to build up 
 a new diocese. 
 
 This young and promising diocese shows this gratifying sum- 
 mary for 1891 : ^o priests and 19 ecclesiastical students, 87 
 churches and 9 chapels, 55 parochial schools with 5,810 pupils, 
 3 academies and 3 hospitals, 1 orphan asylum, and a Catholic 
 population of about 50,000.
 
 EIGHT REV. JOHN SHANLEY, 
 
 Fii'st BisJioy of Jamestown. 
 
 John Shanley was born in Albion, N. Y., in 1852. His 
 parents removed to St. Paul, Minn., in 1857, and the youth re- 
 ceived his elementary education in that city. Having manifested 
 a vocation for the priesthood, he was sent to Rome in 1869, and 
 began his theological studies at the Propaganda. In May, 
 1874, he was ordained a priest by Cardinal Patrizi, and shortly 
 afterward he returned to St. Paul, and was stationed at the 
 Cathedral. In 1875 he was appointed pastor, relieving Father 
 (now Archbishop) Ireland. During his pastorate, Father Shanley 
 organized numerous societies and sodalities ; and in the cause of 
 temperance he stood by the side of Archbishop Ireland in the ad- 
 vocacy of total abstinence. He erected a splendid parochial 
 school for boys, and notably advanced the cause of education and 
 temperance in his parish. 
 
 Father Shanley was consecrated Bishop of the diocese of 
 Jamestown, December 27, 1889, by Archbishop Ireland, in the 
 Cathedral of St. Paul, assisted by Archbishop Grace. Arch- 
 bishop Heiss of Milwaukee, and Bishops Marty of Sioux Falls, 
 Flasch of La Crosse, Brondel of Helena, and Hennessy of Du- 
 buque, and a large number of clergy were present at the cere- 
 monies. 
 
 The diocese of Jamestown contained, in 1893, 31 priests, 54 
 churches, 86 stations, 3 academies, 1 hospital, and 11 parochial 
 schools.
 
 [THE FOLLOWING BISHOPS HAYING BEEN APPOINTED TO VACANT SEES SINCE THE 
 PUBLICA TION OF THE FIEST EDITION ARE FOR THE PRESENT ARRANGED IN A 
 SUPPLEMENT.'] 
 
 MOST EEV. FREDEKIC X. KATZER, D.D., 
 
 Third Bishop of Green Bay and Third Archhishop of Milwaukee. 
 
 (See p. 248.) 
 
 The successor of Bishop Krautbauer in the see of Green Bay- 
 was a priest of learning and experience. Frederic X. Katzer 
 was born on the 7th of February, 1844, at Ebensee, in Upper 
 Austria, but soon after his entrance into the world his parents re- 
 moved to Theresienthal, in the neighborhood of Gmiinden, on Lake 
 Traun. Here his education began at the " Principal School," and 
 he soon entered on his Latin studies to "fit him for the Jesuit 
 College at Fresenberg. This project was defeated for a time by 
 need of economy in the household, but the earnest, studious char- 
 acter of the boy won interest in his advancement. By the aid of 
 Bishop Rudiger, of Linz, and the Empress Caroline Augusta, he was 
 enabled in 1857 to appear among the students in the college near 
 Linz, and prepare for the ecclesiastical course which was to fit 
 him for a priestly career. 
 
 A letter of a veteran missionary in Minnesota, describing his 
 labors among the Indians near Lake Superior, caught the eye of 
 the student in one of the Austrian papers, and he resolved to de- 
 vote himself to the advancement of the faith in this country. 
 
 Early in 1864 he left Austria with Rev. Mr. Pierz and several 
 theological students. On reaching Minnesota he found, however, 
 that there were no vacancies in the diocese of St. Paul ; but, not dis- 
 couraged, proceeded to the Salesianum, the great theological sem- 
 inary in Wisconsin, founded by the present Archbishop Heiss,
 
 U SUPPLEMENT. 
 
 the rector, Dr. Joseph Salzmann, being a fellow-countryman. 
 Here he was received, and, completing his theological course, was 
 ordained priest December 21, 1866. He was already professor of 
 mathematics in the institution, and continued his course till the 
 next year, when he was assigned to the chair of dogmatic theo- 
 logy, and in 1868 he taught also the class of philosophy. In this 
 laborious position he remained till 1875, w^heu Bishop Krautbauer 
 invited the learned priest to accompany him to Green Bay as secre- 
 tary of the diocese and pastor of the cathedral. His administrative 
 powers here appeared, and the studious professor became the zeal- 
 ous priest in parochial work, and four years later, on his promotion 
 to the position of vicar-general, won esteem throughout the diocese. 
 He attended the Third Plenary Council with his bishop, whose 
 loss he was soon called upon to deplore. 
 
 On the death of Right Rev. Dr. Krautbauer, Very Rev. Mr. 
 Katzer was appointed administrator of the diocese, December 20, 
 1885, his familiarity with its wants amply fitting him for the 
 position. In May he received notice that he had been elected to 
 fill the vacant see, and on the arrival of his bulls he was conse- 
 crated, on the 21st of September, 1886, in the cathedral of Green 
 Bay, by Archbishop Heiss ; Bishop Ireland, of St. Paul, and Bishop 
 Yertin, of Marquette, being assistant prelates. While rector of the 
 cathedral parish he was instrumental in erecting a school-house 
 and a convent for the sisters, and since his elevation to the episco- 
 pate has shown his zeal and determination to extend to his flock 
 the benefit of a Christian education, and save the children from the 
 system, maintained with so much hypocrisy and outlay, for de- 
 priving young Catholics of the gift of faith. He has had also to 
 contend with unscrupulous attempts to pervert and proselytize 
 portions of his flock. 
 
 Upon the death of Most Rev. Michael Heiss, Archbishop of 
 Milwaukee, March 26, 1890, Bishop Katzer was promoted to that 
 archiepiscopal see, and entered with zeal upon his official duties.
 
 RIGHT EEV. ALFRED A. CURTIS, D.D., 
 
 SecoKuL Bishop of Wilmington. 
 
 (See p. 392.) 
 
 Whex Bishop Becker was transferred to the see of Savannah 
 the choice for his successor as Bishop of Wilmington fell upon a 
 priest who, in the cathedral of Baltimore, had won respect and 
 esteem. 
 
 The Right Rev. Alfred A. Curtis is a native of Maryland, born 
 on the 4th of July, 1831, in Somerset County, on the Eastern Shore, 
 within the boundaries of the diocese over which he now presides. 
 His education was entirely domestic, as he attended no school, but 
 was instructed by his father, whose death, when Alfred was only 
 seventeen years of age, left him to provide for his mother and four 
 sisters. This he effected by teaching in country schools ; but the 
 career in life on which he wished to enter was the ministry of the 
 Episcopal Church — his family being of that denomination. He 
 was made a deacon by Bishop Whittingham, at Cambrido-e, Md., 
 September 20, 1856, having pursued his studies while guiding 
 others. The first appointment of this energetic young man was St. 
 John's parish, Worcester, which he characterized as the poorest of 
 poor places. After being made a presbyter by Bishop Whitting- 
 ham, he was employed in several parts of Maryland ; he was sent 
 to Catoctin, in Frederick County, and in May, 1860, was assigned 
 to St. Luke's Church, Baltunore — at first to take the place of the 
 rector, who made a trip abroad, and subsequently as his assistant. 
 In 1862 he was in charge of the church at Chestertown, Kent 
 County, but at the end of the year he was transferred to the rector- 
 ship of Mount Calvaiy Church, Baltimore. Here he remained till 
 Christmas, 1872, winning great esteem, but resigned his position, 
 " liaving had more than enough of the Episcoj^al Churcli and the 
 Episcopal ministry." He then went to England, having j^romised 
 to confer with some eminent clergymen of the Church of England 
 before he decided to enter the Church of Rome, to which all his 
 convictions now directed him. His conferences with them afforded
 
 IV SUPPLEMENT. 
 
 him no ground to justify liis remaining in their communion. " 1 
 came to the conclusion," he said, "that it must be Rome or 
 nothing ! " He accordiugly went to Bii'mingham, and, after two 
 conferences with Doctor (now Cardinal) Newman, he made a 
 letreat in the Oratory over which he presided ; and on the 18th of 
 April the futui'e cardinal received his abjui^ation of Anglicanism 
 and his profession of the Catholic faith. He had found rest for 
 his soul ; and, after some pedestrian toui's, made with a light and 
 cheerful heart, he returned to Baltimore and went at once to St. 
 Mary's Seminary. Received at first as a guest, he became, in Sep- 
 tember, 1872, a student, and was ordained priest on the 19th 
 of December, 1874, by Archbishop Bayley. He was at once 
 appointed assistant to the rector of the cathedi'al, and secretary. 
 These positions he filled most edifyiugly till, in 1886, he was 
 selected to fill the see of Wilmington and rule the Catholic Chm-ch 
 on that Eastern Shore where he had been born and brought up. 
 He was consecrated on the 14th of November, 1886, by Cardinal 
 Gibbons, assisted by Bishop Kain, of Wheeling, and Bishop Moore, 
 of St. Augustine ; Bishop Becker preaching a sermon adapted to 
 the occasion. 
 
 He was soon installed in his diocese and set to work to guide 
 the growth of Catholicity. His lo.^ical mind, his ability for win- 
 ning the confidence of all, can hardly fail to give new life to the 
 Church in a diocese which embraces territory where Catholicity has 
 never gained strength. 
 
 The liealthful condition of this diocese is evinced by the fol- 
 lowing summary for 1891, viz.: 23 priests, 29 churches and 11 
 chapels, 2 academies and 9 parochial schools with 1,718 pupils, 
 and a Catholic population of 18,000.
 
 RIGHT EEV. MATTHEW HAEKINS, D.D., 
 
 Second Bishop of Providence 
 
 The next to wear the mitre of Providence was the Right Rev. 
 Matthew Harkins who was bom in Boston, of Irish parents, on the 
 1 7th of November, 1845. In boyhood he attended the Brimmer 
 School, and was graduated from the Boston Latin School in 1862, 
 wmning the Franklin gold medal. His pions mind led him to as- 
 pire to the priesthood, and he studied at Holy Cross College and 
 dt the Eni^lish Collesfe at Douai, where he fitted himself to enter the 
 Seminary of St. Sulpice at Paris for his theological course, which 
 he completed by a year s study in Rome. 
 
 After his ordination and return to the United States he was 
 appointed assistant at the Church of the Immaculate Conception in 
 Salem, Mass., where he remained six j^ears, laboring earnestly but 
 unobtrusively. He then became rector of St. Malachy's Church 
 at Arlington, which he erected, as well as the pastoral residence. 
 During his eight years' charge of this parish he displayed great 
 powers of administration, as he had always shown learning, piety, 
 and zeal. 
 
 Archbishop Williams then summoned him to take the direc- 
 tion of the unportant Boston parish of St. James, and he had been 
 its able and esteemed rector for three years when he was elected to 
 fill the vacant see of Providence. He was consecrated on the 14th 
 of April, 1887, in the Cathedral of St. Peter and St. Paul at Provi- 
 dence, by the Most Rev. Arclibishop AVilliams, of Boston, assisted 
 by the Right Rev. Bishops O'Reilly, of Spring-field, aud ]\IcMahon, 
 of Hartford ; the Right Rev. James A. Healy, Bishop of Portland, 
 preaching the consecration sermon. 
 
 There were in the diocese of Providence, by the latest authen- 
 .,10 returns (1891), 146 priests and 30 ecclesiastical students, 71 
 churches and 22 chapels, 11 academies and 25 parochial schools, 
 with 12,790 students in all; 2 orphan asylums and 1 hospital. 
 The Catholic population is estimated at 150,000.
 
 EIGHT REV. JAMES RYAN, D.D. 
 
 Tkird Bishop of Alton. 
 
 (See p. 184.) 
 
 After the death of Bishop Baltes, the diocese of Alton was 
 administered by the Very Rev. J. Janssen till the Sovereign Pon- 
 tiff determined to divide it, leaving to Alton only the portion of 
 the former bishopric which lay north of the boundary line of St. 
 Clair and Madison countries extending across the State. 
 
 The Right Rev. James Ryan, D.D., elected as the third bishop 
 of Alton, was born near Thurles, County of Tipperary, Ireland, 
 on the 17th of June, 1848 His parents emigrated to this country 
 early in 1855, and settled in Louisville, Ky. ; but his father died 
 soon after, leaving his widow to struggle in a strange land to main- 
 tain and educate the future bishop, and a sister a little older than 
 himself. In the parochial school he attracted the attention of Dr. 
 Martin John Spalding, then Bishop of Louisville, who took the 
 boy into his house and sent him at the age of fourteen to St. 
 Thomas's Seminary, near Bardstown, an institution rich in the tra- 
 ditions of the holy and eminent men who founded and dii'ected 
 it, imbuing the students even to our time with an excellent eccle- 
 siastical spirit. Here he acquired during a six years' course a 
 knowledge of the classics and of philosophy under Rev. Dr. Cham- 
 bige and Pi'ofessors Chazal, Martin, Russell, and Eugene Crane. 
 After a divinity course at St. Joseph's and Preston Park Semi- 
 naries under the Rev. Messrs. Viala, Defraine, Harnist, and Very 
 Rev. George McCloskey, he was ordained priest by Right Rev^. 
 Bishop McCloskey, in his cathedral at Louisville, on the 2'4th of 
 December, 1871, the present Bishop of Peoria preaching on the 
 occasion. The young priest was initiated into parochial work at 
 St. Thomas's as assistant to Rev. Mr. Lacoste, but at Easter in the 
 next year the bishop confided to him the care of St. Martin's 
 Church, in Meade County, with the outlying nnssions of St. Pat- 
 rick's, in Hardin County, and St. Mary's, in Bullitt County. There 
 ^vas no residence for a priest at any of these churches, and he set
 
 SUPPLEMENT. v a 
 
 to work to erect a suitable dwelling near St. Martin's. He col- 
 lected about two thousand dollai's, and had made arrangements for 
 the work, when in May, 1873, he was transferred to Elizabethtown, 
 where he became rector of St. James's Church, with charge of mis- 
 sions at Nolin and Colesburg, in Hardin County. When summer 
 came he found the cholera thinning his flock, in one instance car- 
 rying off in succession every member of a Catholic family. The 
 zealous priest was prompt and untii'ing in his attendance on the 
 sick. 
 
 The next year Bishop McCloskey, yielding to his desire, ap- 
 pointed him one of the corps of professors at St. Joseph's College, 
 Bardstown, which was a college for young men and also a Pre- 
 paratory Seminary for future ecclesiastics. The institution had 
 peculiar attractions for the Rev. Mi'. Kyau ; it had been the home 
 of Bishops Flaget, David, Kenrick, and Spalding, and the nursery 
 which had supplied Kentucky with devoted and earnest missiona- 
 ries. The grand old cathedral still stood as a monument of the 
 glorious past. Here the Rev. Mr. Ryan spent four years impart- 
 ing knowledge to others and storing his mind with ecclesiastical 
 learning. When the Right Rev. John Lancaster Spalding was ap- 
 l^ointed to the new diocese of Peoria the Rev. Mr. Ryan was per- 
 mitted to offer his services to the head of the new diocese. Bishop 
 Spalding placed him at Wataga, in Knox County. There he 
 found an unfinished frame church, but he soon collected means to 
 complete it ; but in August he was transferred to Danville, where 
 the Catholic congregation had already outgrown the capacity of 
 the little church. The active priest soon secured a site in the 
 centre of the thriving city, and began to erect a church worthy of 
 the faith, which he accomplished at a cost of twenty-three thou- 
 sand dollars. By disposing of a farm belonging to the congrega- 
 tion he completed the church without leaving it encumbered by 
 any debt. 
 
 When La Salle and other counties were added to the diocese of 
 Peoria, the Very Rev. Dean Terry, desiring to remain in the dio- 
 cese of Chicago, resigned the rectorship of Ottawa. Bishop Spald- 
 ing appointed Rev. John Ryan to succeed him. The new rector 
 found the foundation of a new church wliich the difficulties of the 
 times had prevented from rising. In the spring of 1882 the Rev.
 
 vni SUPPLEMENT. 
 
 Mr. Ryan took up the work earnestly, and, to his own joy and that 
 of his flock, had it solemnly dedicated on Corpus Christi, 1884, by 
 Bishop Spalding. It had cost seventy thousand dollars, but the 
 resources had been so admirably managed that at the dedication 
 the debt did not exceed fifteen thousand dollars. It stands to at 
 test the culture, generosity, and zeal of the Catholic congregation. 
 Under the impulse of the rector their congregation of St. Colum- 
 ba's have already extinguished half the debt. 
 
 This excellent priest, to whom the studious quiet has so many 
 attractions, but who has led a life of such active usefulness in the 
 ministry, brings to the government of a diocese ripened expe- 
 rience, learning, prudence, and zeal. 
 
 The eloquence of the new Bishop of Alton is shown in the 
 touching tribute which he paid to the Rev. Benedict Joseph Spald- 
 ing at the month's mind of that young priest, whose tender piety, 
 untiring zeal and activity in a frail body, love of meditation and 
 study had won for him veneration everywhere, and drew propo- 
 sals of honors which he always repulsed. 
 
 " The Church of God ! — the title of his book ; it was the life- 
 refrain of his heart in youth and manhood alike. Born in its 
 bosom, cradled in its atmosphere, having in his veins the blood of 
 sires who, through generations of confiscation and penal law, po- 
 litical disability and social ban, had upheld with firm hands the 
 bannei' of the true religion, profoundly read in the history of the 
 Church, its martyrs and its confessors, its apostolic popes and 
 mighty bishops, its missionaries of vast enterprise, exhaustless 
 energy and invincible endurance — his spirit had taken the case of 
 its heroic mould. The chivalry of the old, old faith was in his 
 heart, the cross of the crusaders on his breast. 
 
 " And as self-forgetf ulness is a characteristic common to all 
 such souls, so in him there was a disinterestedness that was com- 
 plete. Touch himself, and he scarcely noticed it ; it was at most a 
 passing annoyance. Touch an interest that duty or affection bid 
 liim guard, and he was a lion in the way, with the lion's courage 
 and the lion's wrath. Even in his last illness, amidst the waste of 
 long sickness, when he had to be helped from his bed to his chair, 
 this nobility of spirit strikingly appeared. He had something to 
 impress on a friend, and high over the lassitude of mind and fee-
 
 SUPPLEMENT. ix 
 
 bleuess of frame, controlling, dominating them then as so often be- 
 fore, uprose the masculine will. In the fii-m, clear strokes of his 
 pen no trace of his exhausted condition was to be detected by the 
 closest scrutiny. He had fulfilled the saying of the Saviour, ' He 
 that will save his soul must lose it.' He so poured himself out on 
 what he had to do, so lost himself in it, that his work became his 
 life. The honors of the Church — profferred him more than once 
 — ^he put, because of failing health, aside, only to press with the 
 more insistance on the duties which he had in hand. Vainly af- 
 fection strove to warn and hold him back ; again and again, with 
 incomplete recovery, he hastened to his post. The heart that for 
 years had borne the solicitude of all its people had so gathered it- 
 self about his parish — ^its expiring energies had so fixed themselves 
 upon the completion of its church, the cathedral of the diocese, 
 that it was only when convinced by physicians and relatives he 
 must leave Peoria and St. Mary's that the high, gallant spirit 
 yielded at last. Till that moment he had seemed to rally, but 
 then the interest went out from life, and he turned from the world 
 to God." 
 
 Three years after his consecration as bishop of the diocese of 
 Alton (1891), there were within the jurisdiction of Bishop Kyan, 
 120 priests and 15 ecclesiastical students, 131 churches, 2 colleges, 
 5 academies, 2 orphanages and 57 parochial schools, with a total 
 of 7,000 pupila and a Catholic population of 75,000.
 
 RIGHT KEV. THOMAS McGOVERN, D.D^ 
 
 Second Bishop of Harrishurg. 
 
 Thomas McGovekn was born m tlie parish of Sw^nlinbar, in 
 the diocese of Kilmore, Ireland, in the year 1832, but scarcely tnew 
 his native land, his parents having emigrated to this country in 
 the autumn of 1833. His father first settled in Schuylkill County, 
 Pennsylvania, but soon took up a permanent residence in Bradford 
 County. After attending school near Overton young Thomas, in 
 1853, entered St. Joseph's College, in Susquehanna County, where 
 the late Bishop Shanahan was a fellow-student. In September, 
 1855, he was sent to Mount St. Mary's College, Emmittsburg, and 
 the next year was enrolled among the seminarians, Archbishop 
 Elder being prefect and Archbishop Corrigan also a seminarian. 
 After spending a year in St. Charles Borromeo's Seminary he was 
 ordained priest by Bishop Wood, December 27, 1861. After a 
 few weeks' temporary sei'vice at St. Francis' Church, Philadelphia, 
 he was pastor at Pottstown for a year, then assistant successively at 
 St. Michael's and St. Philip's churches, Philadelphia. In June, 
 1864, he was sent to Belief onte to assume charge of a parish em- 
 bracing Centre, Juniata, and Mifflin counties. During his pastor- 
 ship he erected a church at Snow Shoe, the first Catholic place of 
 worship in that district. From December 1, 1870, to July, 1873, 
 he was pastor of the ancient church at York. Assuming charge 
 of the parish at Danville, he labored there energetically for several 
 years, till his health was affected, and in 1881 made a tour of 
 Europe, visiting the sanctuaries of the Holy Land. 
 
 On his return he resumed his duties, and was still quietly dis- 
 charging his work as a parish priest when he was elected Bishop 
 of Ilarrisburg. 
 
 He was consecrated at the pro-cathedral in Harrisburg on 
 Sunday, March 11, 1888, by Right Rev. William O'Hara, 
 Bishop of Scranton, assisted by Right Rev. Richard Gilmour, 
 D.D., Bishop of Cleveland, and Right Rev. John A. Watterson,
 
 DIOCESE OF HAERISBUlia 
 
 D.D., Bishop of Columbus. The Archbishops of New York and 
 Ciucinnati and the Coadjutor Bishop of Pittsburgh were also 
 present. 
 
 The diocese of Harrisburg at this time contained fifty-one 
 churches and as many priests, and the new bishop during his years 
 of parochial work has become personally familiar with the wants 
 of the Church in most of the counties comprising the diocese. 
 
 In. three years these numbers had increased to 63 priests, 56 
 churches and 26 chapels, and there were 27 parochial schools 
 with 4,344 pupils, 2 orphan asylums, and a Catholic population 
 of 36,430.
 
 RIGHT REV. JAMES SCHWEBACH, D.D., 
 
 Third Bishop of La Crosse, Wis. 
 
 (See page 114.) 
 
 James Schwebach was born at Platen, parish of Bettborn, 
 Grand-Duche of Luxembourg, on the loth of August, 1847. His 
 parents were Nicholas Schwebach and Margaret, nee Busch. At 
 the age of four years James was sent to the parochial school at 
 Bettborn, and he was often heard to say that he missed school 
 only one half day ! His vocation to the holy priesthood was so 
 manifest that the people called him in his boyhood " the little 
 priest." After finishing his elementary studies, he had private 
 teachers, and then attended for two years the college at Diekii'ch. 
 
 In the spring of 1864 he came to America, and entered imme- 
 diately the famous Seminary of St. Francis, near Milwaukee. 
 Here he finished his classical, philosophical, and theological 
 studies; his two predecessors in the see of La Crosse being 
 among his professors. Advanced in the clerical state to the 
 order of subdeaconship, he was too young for ordination to holy 
 priesthood, and intended to pursue a higher course of study at 
 Rome. But Bishop Heiss, in need of clerical help, called him to 
 La Crosse, where he arrived in February, 1869, and soon after — 
 July 24, same year — was ordained deacon, and as such officiated 
 in church and school, preaching to the old and instructing the 
 young. On July 17, 1870, he was ordained priest for the diocese 
 of La Crosse by Most Rev. Archbishop Grace, of St. Paul. 
 
 Father Schwebach was appointed pastor to St, Mary's Church, 
 La Crosse, by Bishop Heiss. He labored successfully for twenty- 
 two years among his parishioners, consisting of English and 
 French ; and built the Church of St. James and St. Mary's School, 
 besides making many improvements in his parish. 
 
 In 1882 Bishop Flasch made him his Vicar-General, and subse- 
 quently Administrator of the Diocese of La Crosse. The Very 
 Rev. Administrator received on December 14, 1891, the official 
 • document of appointment to the bishopric of La Crosse. 
 
 His parents attended his first Mass after his consecration. 
 
 In 1893 the diocese had 175 churches, 106 priests, 130 stations, 
 3 convents, 6 academies, 2 orphanages, 7 hospitals, and 61 schools.
 
 EIGHT REV. SEBASTIAN G. MESSMER, D.D., 
 
 Fourth Bishop of Greeii Bay. 
 
 (See page 248.) 
 
 Rt. Rev. Sebastian Gebhard Messmer was born at Goldach, 
 in the Canton of St. Gall, Switzerland, August 29, 1847. Having 
 received a good elementary education, lie entered St. George's 
 College, near St. Gall, in 1861, where he began his classical 
 studies. He remained there until 1866, when he went to Inns- 
 bruck, Tyrol, Austria, and entered on his course of philosophy 
 and theology, finishing in 1871. He was ordained priest in July 
 of that year. Having come to the United States he became a 
 professor of theology at Seton Hall College, South Orange, N. J., 
 where he continued until 1889. He acted as one of the secreta- 
 ries at the Third Plenary Council of Baltimore in 1884, and in 
 the following year he was made Doctor of Divinity by His Holi- 
 ness, Leo XIII. In 1889 Dr. Messmer was in Rome, and passed 
 some months at the CoUegio Apollinare, where he graduated in 
 canon law. 
 
 Fi'om September, 1890, until March, 1891, Father Messmer was 
 Professor of Canon Law in the Catholic University of America, 
 Washington, D. C; and on December 14 of the latter year he 
 was appointed Bishop of Green Bay, Wis. He was consecrated 
 in St. Peter's Church, Newark, N. J., March i37, 1892, by Rt. 
 Rev. Otto Zardetti, D.D., Bishop of St. Cloud, Minn., a fellow- 
 countryman and former fellow-student of Bishop Messmer's at 
 college and in the university. Bishop Messmer took possession 
 of his See at Green Bay April 7, 1892. 
 
 The growth of the Church in Green Bay has been rapid and 
 continual since the establishment of that diocese. It is at present 
 one of the most prosperous dioceses in the West, and under the 
 energetic administration of Bishop Messmer will doubtless con- 
 tinue its past record. 
 
 There were in his diocese in 1893, 109 priests, 10 ecclesiastical 
 students, 3 hospitals, 72 Catholic schools, 1 1,400 pupils, 3 orphan 
 asylums, and a Catholic population of about 120,000.
 
 RIGHT REV. THOMAS FRANCIS BRENNAN, D.D., 
 
 First Bishop of Dallas. 
 
 TnoMAS Fkancis Brennan was born in Tipperary, Ireland, 
 in the year 1853. He came to tlie United States while very 
 young, and received his education in Pennsylvania. He gradu- 
 ated at Alleghany (N. Y.) College ; studied theology at Inns- 
 bruck. Germany, and afterward won the title of Doctor in 
 Rome. Having returned to the United States, he built three 
 churches in Forrest, Potter, and Elk counties. Pa., where he labored 
 hard for ten years, tramping day and night through unbroken 
 forests in the performance of his priestly duties. He represented 
 the Erie diocese at the Pope's jubilee, and at the same time was 
 made a domestic prelate with the title of Monsignore. During 
 his long stay in France, Austria, and Italy he had an opportunity 
 of studying the languages of those countries, and in his vacations 
 he travelled extensively in the United Kingdom, Spain, Morocco, 
 Algiers, Hungary, Servia, the Balkan, Turkey, and Greece. 
 
 Bishop Brennan was consecrated in St. Patrick's Pro-Cathe- 
 dral, Erie, Pa., on April 5, 1891. Right Rev. Tobias Mullen, 
 D.D., Bishop of the Erie Diocese, was the consecrator, and was 
 assisted by Bishops Phelan, of Pittsburg, and McGovern, of Har- 
 risburg. Bishop Thomas Heslin, of Natchez, Miss., was also in 
 the sanctuary. Very Rev. Thomas A. Casey, V.G., of Erie, read 
 the Papal bull authorizing the consecration. Very Rev. S. Wall, 
 V.G., of Pittsburg, preached the sermon. In the evening the 
 newly consecrated Bishop officiated at Pontifical vespers, and 
 Bishop Phelan preached the sermon. 
 
 The diocese of Dallas was erected in 1890, and comprises 108 
 counties in the northern and northwestern portion of Texas, and 
 embraces about 110,000 square miles. It had in 1893 thirty 
 priests, thirty churches, seventy chapels and stations, four hos- 
 pitals, seventeen parochial schools, twelve academies, five ecclesi- 
 astical students, and a Catholic population of 25,000.
 
 RIGHT EEV. THOMAS D. BEAVEN, D.D., 
 
 Second Bishop of Springfield. 
 
 (See page 371.) 
 
 Thomas Daniel Beaven was born in Springfield, Mass., in 
 1849. He graduated with high honors from Holy Cross Col- 
 lege, Worcester, Mass., in 1870, and for the two following 
 years he was engaged as professor at Loyola College, Balti- 
 more, Md. To complete his theological course he entered the 
 Sulj)ician Seminary, Montreal, Canada, in 1872, and was ordained 
 there on Christmas Day, 1875. He was then sent as assistant to 
 the Rev. J. Casson, Spencer, Mass., where he remained three 
 years, succeeding to the pastorate in July, 1879. In May, 1882, 
 he laid the foundation of the magnificent church, St. Mary's, of 
 Spencer. It was dedicated by Bishop O'Reilly May 10, 1887. 
 After a residence of thirteen years at Spencer, Father Beaven 
 was called in October, 1889, to take charge of the Church of the 
 Holy Rosary at Holyoke. At the centenary celebration of George- 
 town University he received the degree of Doctor of Divinity. 
 He was consecrated October 18, 1892, as second Bishop of Spring- 
 field.. 
 
 In 1893, there were in the diocese of Springfield 178 priests, 
 107 churches, 50 ecclesiastical students, 24 convents, 1 college, 
 1 hospital, 3 orphanages, 23 parochial schools, and a Catholic 
 population of 170,000.
 
 RIGHT REV. JOHN N. LEMMENS, 
 
 Fifth Bishop of Vancouver's Island, B. C, and Alaska. 
 
 (See page 152.) 
 
 John Nicolas Lemmens was born on the 3d of June, 1850, at 
 Schimmert, in the province of Limburg, Holland. After receiving 
 an elementary education in his native village, he began his classical 
 studies in the College of Herve, Belgium, and finished them at 
 the Seminary of Rolduc, Holland, carrying off first honors. Hav- 
 ing decided to adopt a missionary life, he entered the American 
 College of Louvain, where he completed his theological studies. 
 He was ordained a priest on the 27th of March, 1875, by Mgr. 
 Catani, Papal Nuncio at Brussels, who has since become a Cardi- 
 nal. He landed at Victoria, B. C, on the 21st of August, 1876, 
 when his experience as a missionary among the Indians almost 
 immediately commenced. He was first appointed to Nanaimo, 
 visiting the Indian tribes on the north of the Island. In 1883 he 
 was sent to the West Coast to engage in Indian missionary work. 
 In 1884 Father Lemmens represented the diocese of Vancouver's 
 Island and Alaska at the Third Plenary Council, held at Balti- 
 more, at the close of which he visited his parents in Europe, re- 
 turning again in the spring of 1885. When Archbishop Seghers 
 was murdered on the Yukon, the clergy of the diocese were unani- 
 mous in their option for Father Lemmens, who was appointed 
 Bishop and consecrated on the 5th of August, 1888. As a scholar, 
 a theologian, and an administrator. Bishop Lemmens has proved a 
 worthy successor of his lamented predecessor. His knov/ledge of 
 the Indian character and languages has made him conversant with 
 the requirements of the missions under his charge. The erection 
 of the magnificent Cathedral is due almost entirely to the energy 
 and executive ability of Bishop Lemmens. 
 
 Bishop Lemmens is a man who never tires in the performance 
 of his duty; and, under his vigilant care, the Church is advanc- 
 ing as fast as could be expected in his sparsely-settled diocese. 
 There are in his diocese twenty-six priests, one convent of relig- 
 ious women, and ten schools.
 
 RIGHT REV. OTTO ZARDETTI, D.D., 
 
 First Bishoi) of St. Cloud. 
 
 Otto Zardetti was born January 24, 1S47, at Rohrschach, in 
 the Swiss Canton St. Gall. He was the oldest son of wealthy 
 and pious parents. His father, Joseph Zardetti, was a thrifty 
 merchant, whose ancestors had lived in Milan in northern Italy, 
 whence they migrated in the last century and settled at Rohrs- 
 chach. On his mother's side Bishop Zardetti descends from 
 a very old and noble family. x\l though bereft of the tender care 
 of a mother when quite young, his youth was cautiously guarded, 
 for his devoted father was most painstaking to cherish in the 
 hearts of his children a truly Christian spirit. Having attended 
 the elementary schools at Rohrschach, and having also received 
 some instruction in Latin, the youth was sent by his father, who 
 had in the meantime perceived in his son a desire to study for the 
 priesthood, to the Jesuit College in Feldkirch, where he soon at- 
 tracted the attention of his professors by his great diligence and 
 brilliant talents. Two years later, in the fall of 1863, he entered 
 St. George's Seminary for boys, to devote himself to rhetoric. 
 Here the eminent oratorical powers of young Zardetti became 
 manifest. His philosophical and theological studies he pursued 
 at the University of Innsbruck. The death of his father during 
 this time was a severe blow to him. After receiving a thorough 
 course in theology, he was raised to the priesthood on August 
 20, 1870. On December 21, 1870, he received at Innsbruck the 
 degree of Doctor of Sacred Theology, and in January, 1871, as- 
 sumed a professorship in the Seminary of St. George. Soon after 
 he was appointed Honorary Canon of the Abbey of St. Maurice, 
 in Wallis. Probably it was during this time that the thought 
 sprang up in the mind of the young clergyman to come to the 
 United States. Chiefly for the sake of learning the English Ian-
 
 Xviii SUPPLEMENT. 
 
 guage, he spent the winter of 1874-5 in England. In February, 
 1876, Bishop Grieth chose Dr. Zardetti a member of the Cathe- 
 dral Chapter and Custodian of the Cathedral of St. Gall, in which 
 capacity the duty of preacher devolved upon him. The result of 
 a visit to Kome, on the occasion of the Episcopal Jubilee of Pope 
 Pius IX., was the masterly character portrait of that illustrious 
 Pontiff in his book, " Pius the Great." The longing to make a 
 trip to the glorious sister republic across the Atlantic became 
 stronger as the years rolled on, and, in 1879, he carried out his 
 long-felt wish. Returning home, after a year's stay in this coun- 
 try, he spent one year more in St. Gall. 
 
 On August 15, 1881, he bade farewell to his native soil, and 
 resolved to devote his life to God's service in the United States. 
 Upon his arrival in this country he assumed the chair of Dog- 
 matic Theology in St. Francis' Seminary, Milwaukee, and in this 
 position employed his rare talents in educating young men for 
 the priesthood. In 1887 his friend and countryman, Right Rev. 
 Martin Marty, Vicar- Apostolic of Dakota, asked him to become 
 his vicar-general, which office he accepted. His efforts were un- 
 tiring in fulfilling the duties of his responsible position. It is 
 astonishing that in spite of his manifold labors he still found 
 time to engage in literary work. Here it was that he wrote his 
 first English book, entitled " Devotion to the Holy Ghost," a 
 work which merited for him the warmest congratulations of the 
 late esteemed Cardinal Manning. 
 
 The vicariate of northern Minnesota was made a diocese in 
 1889 and the episcopal See was located at St. Cloud. Dr. Zar- 
 detti was chosen first Bishop of the newly-created diocese. He 
 received his appointment whilst in Europe, and was consecrated 
 on October 18, 1889, at Einsideln, by the Most Rev. Archbishop 
 Gross, of Oregon City. 
 
 Although the Diocese, of St. Cloud cannot be numbered among 
 the great dioceses of the country, it is nevertheless among the 
 most prosperous. There were in 1893 in the diocese seventy 
 pi'iests, seventy-nine churches, twelve chapels, and thirty-nine 
 parochial schools, attended by nearly five thousand children.
 
 RIGHT REV. A. VAN DE VYVER, 
 
 Si^th Bishop of Richmond. 
 
 (See page 349.) 
 
 Right Rev. A. Van de Vyver was consecrated Bishop of Rich- 
 mond, Va., by Cardinal Gibbons, Sunday, October 20, 1889. He 
 was born December, 1845, in Haesdouck, East Flanders, Belgi- 
 um. It was in the city of St. Nicholas that he pursued his classi- 
 cal studies. 
 
 He soon determined to devote his whole life to the altar, and 
 felt that America was the proper field for his labors. In 1867 
 he entered the American Missionary College at Louvain and was 
 ordained priest July 24, 1870, at Brussels, in the private chapel 
 of the Nuncio Apostolic to Belgium. Soon after ordination he 
 came to America and located in Virginia, having been appointed 
 an assistant pastor of St. Peter's Cathedral, Richmond, 
 
 He was sent by Bishop Gibbons to Harper's Ferry, Va., as a 
 successor of the Right Rev. John J. Keane, of Wheeling, W. Va. 
 For six years he labored at that important position Im a manner 
 that won for him the friendship of all with whom he came in con- 
 tact. The pastor at Harper's Ferry had a parish of seventy miles 
 in length and several counties in width. The stations were widely 
 scattered, and it required his entire time to attend the wants of 
 his people. Father Van de Vyver labored so successfully that 
 Bishop Keane called him to Richmond to become pastor of the 
 Cathedral and Vicar-General of the Diocese, when the present 
 Archbishop Janssens was made Bishop of Natchez. He became 
 administrator of the Diocese on the resignation of Bishop Keane. 
 
 In Bishop Van de Vyver a vigorous intellect is joined to a ro- 
 bust physique. He is of medium height, stout, and active. His 
 bearing marks decisiveness of character, while his face and head 
 indicate intelligence and firmness, and his smile is so kindly and
 
 XX SUPPLEMENT. 
 
 inviting that those who come into his presence and greet him 
 feel forthwith that he is their friend. In every department of 
 priestly work that he has been called upon to perform, his duties 
 have been discharged with high-minded courage and fidelity. 
 He has a well-balanced mind, a calm judgment, the practical 
 sense to win the confidence of the people, and his goodness wins 
 their hearts as well. He is a pleasant speaker, and his sermons 
 mark the man of culture, the thorough student of books and 
 human nature, and the devoted pastor. He is often very elo- 
 quent, but his discourses are usually modelled for practical in- 
 struction, and are intended to reach, and do reach down into the 
 daily lives of his people. His painstaking care, his orderly mind 
 and far-sightedness have been seen and felt for good in the man- 
 agement of the affairs of his Diocese. 
 
 He was too modest ever to aspire to succeed Bishop Keane, 
 and when unexpectedly the honor came, he would have been 
 glad to decline it, but the selection had been made because of 
 his fitness, for those in higher station knew his goodness and his 
 abilities, and nothing was left for him but to accept and caiTy 
 forward the work as Bishop, in which he had shown such apt- 
 ness as pastor and vicar-general. 
 
 The diocese contained in 1893, 41 churches, 20 chapels, 35 
 priests, 2 convents, 5 academies, 2 orphanages, 1 hospital, and a 
 Catholic population of 22,000.
 
 EIGHT REV. THEOPHILE MEERSCHAERT, 
 
 Second Vicar -Apostolic of the Indian Territory. 
 
 Theophile Meerschaert was born in Russignies, near Renaix, 
 Flanders (Belgium), on the 24th of August, 1847. He entered 
 the College of Renaix, where he remained from 1859 to 1864. 
 From 1864 to 1868 he spent in Audenarde. He then entered 
 the American College of Louvain, where he remained until 1872. 
 He received Minor Orders June 10, 1870; was ordained sub- 
 deacon December 17, 1870; deacon June 3, 1871, and priest 
 December 3, 1871. 
 
 Father Meerschaert left Russignies for America September 26, 
 1872, and arrived in New York October 13, and in Natchez, 
 Miss., October 27. He was sent to the missions of Jordan River, 
 Wolf River, and Pearl River November 16, 1872; and was 
 changed to Autumn Springs August 28, 1874. In October, 
 1875, Father Meerschaert was stricken with yellow fever, after 
 attending on the sick for eight weeks. Again, in 1878, he was 
 seized with the same dread disease, while ministering to the 
 plague-stricken at Ocean Springs and Beloxi. In 1879 he was 
 sent to Bay St. Louis to replace Rev. Father Leduc for one year. 
 
 On August 30, 1880, Father Meerschaert went to Natchez, 
 and became Vicar-General April 18, 1887. Bishop Janssens hav- 
 ing been appointed to the Archiepiscopal See of New Orleans, 
 1888, Vicar-General Meerschaert was appointed administrator. 
 
 On May 7, 1891, Father Meerschaert was preconized titular 
 Bishop of the see of Sidymorum, and the bull constituting him 
 Bishop was issued June 11. By special indult he was conse- 
 crated on the Feast of the Nativity of the Blessed Virgin Sep- 
 tember 8th, in the Cathedral of Natchez, by Most Rev. Francis 
 Janssens, D.D., Archbishop of New Orleans, assisted by Right 
 Rev. Edward Fitzgerald, of Little Rock, Ark., and Right Rev. 
 Thomas Heslin, of Natchez, Miss. His Lordship arrived in the 
 Indian Territory on Friday, September 18. He celebrated his 
 first Pontifical High Mass in the Indian Temtory in Guthrie, 
 on Sunday, the 20th. His Lordship had, in 1893, in his vicariate 
 sixteen priests, thirteen regular of the Benedictine Order and 
 three secular priests.
 
 RIGHT REV. PETER VERDAGUER, 
 
 Second Vicar- Apostolic of Brownsville. 
 
 <,See page 298.) 
 
 lliGHT Rev. Peter Verdaguer was born at San Pedro de 
 Torello, in tlie province of Catalonia, Spain. He made most of 
 his studies for the priesthood in the Seminary of Vick-ana, Barce- 
 lona. In September, 1S60, he left Barcelona and was sent to the 
 Seminary of Cape Girardeau, Missouri, to finish his studies and 
 to prepare for ordination. He was ordained by Right Rev. 
 Bishop Amat in San Francisco, Cal., on the 12th of December, 
 1862. He was sent as assistant priest to San Luis Obispo, where 
 he remained only four months. He was then sent alone to the 
 mission work, and was engaged in several of the most important 
 missions until 1874, when he was appointed rector of the Cathe- 
 dral of Los Angeles. There he remained until 1889, when, with 
 the permission of his bishop, he paid a visit to his native land. * 
 It was there he was nominated titular Bishop of Aulon and Vi- 
 car-Apostolic of Brov/nsville. He received the unexpected news 
 of his nomination in Bordeaux, France. 
 
 He then went back to Barcelona, and on the 9th of November, 
 1890, he was consecrated in the Cathedral of that city by the 
 Bishop of Barcelona and the Bishop of Vick and Lerida. 
 
 Bishop Verdaguer, knowing the necessities of his vicariate, and 
 the need of priests there, went, with permission, from place to 
 place to obtain young seminarians and means for their trans- 
 portation. 
 
 On the 6th of April, 1891, he left Barcelona with six students. 
 He sent them for some time to the Seminary of Cape Girardeau, 
 and afterward to Victoria, Tex., where they finished their studies 
 and were ordained priests. 
 
 On May 20, 1891, Bishop Verdaguer took possession of his 
 vicariate and began at once his missionary work. 
 
 During the first two years in the vicariate he established three 
 new parishes and two schools for boys. The vicariate of Browns- 
 ville is one of the poorest, and, were it not for the aid he receives 
 from the Propagation of the Faith, it would be impossible for 
 him to carry on his work.
 
 RIGHT REV. HENRY GABRIELS, 
 
 Second Bishop of Ogdenshnrg. 
 
 Henet Gabriels was born at Wannegem-Lede, in the diocese 
 of Ghent, Belgium, in 1838, and was educated in the Colleges of 
 Audenarde and St. Nicholas. His theological studies were 
 made in the Seminary of Ghent and the University of Louvain. 
 He was ordained to the priesthood in 1861 at Ghent and in 1864 
 received the degree of Licentiate in Theology with Bishop Spal- 
 ding, of Peoria, from the University of Louvain. He was one of 
 the four Belgian priests, who, at the request of Archbishop 
 Hughes and his successor. Archbishop, afterward Cardinal 
 McCloskey, were sent by their bishop in 1864 to found with two 
 American priests the Provincial Seminary of St. Joseph at Troy, 
 N. Y. From 1864 to 1871 he there taught Dogmatic Theology, 
 and then became President of the institution and Professor of 
 Church History and Hebrew in 1882. In 1882 he received from 
 the University of Louvain the honorary degree of Doctor of The- 
 ology. 
 
 He was one of the secretaries of the Fourth Provincial Coun- 
 cil of New York in 1863 and of the Third Plenary Council of 
 Baltimore in 1884. He was also one of the Vicars- General of the 
 Dioceses of Ogdensburg and Burlington, Diocesan Examiner for 
 the Archdiocese of New York and the Diocese of Albany, and 
 one of the Diocesan Consultors of the Diocese of Albany. 
 
 For nearly thirty years Bishop Gabriels lived in Troy, doing 
 his important work in a very quiet and unobtrusive manner. So 
 modest has he been in his bearing, so retiring in his methods, 
 that a great many people who know him would be surprised 
 to learn that in the highest and most scholastic circles of his 
 Church Bishop Gabriels is regarded as a most profound theolo- 
 gian, an authority on intricate problems of ecclesiastical law. 
 
 In general knowledge his attainments are wide and varied. 
 Master of many languages, a writer with the simplicity of erudi- 
 tion, acquainted with most branches of science and still eager to 
 learn, he is regarded by those who are privileged to know him as 
 a marvel of knowledge. 
 
 Living in retireuient from the ambitions of the world, seeking 
 no promotions, Bishop Gabriels believed that his life-work was
 
 XXIV SUPPLEMENT. 
 
 at St. Joseph's Seminary. Through no act of his the work that 
 he has done in preparing young men for the priesthood, not only 
 as an instructor but as an exemplar in simple living and lofty 
 faith, argued for his elevation. 
 
 He left the diocese of Albany followed by the regrets and the 
 prayers of those who have known him so long, but, while they 
 regretted the loss of a man so widely accomplished, they rejoiced 
 that his priestly labors had brought forth such fruit. 
 
 Bishop Gabriels was appointed December 21, 1891 ; was con- 
 secrated in the Cathedral at Albany May 5, 1892, by Archbishop 
 Corrigan, of New York, assisted by Bishops McNeirny, of Al- 
 bany, and Ludden, of Syracuse ; and was installed at Ogdens- 
 burs: on the 11th of the same month. The consecration was 
 attended by three archbishops, more than twenty bishops, and 
 several hundred priests. In 1893 five missions had been pro- 
 vided with resident priests, eight priests had been added to the 
 working clergy, three new churches built, and two new schools 
 opened. 
 
 The diocese of Ogdensburg was created by a division of the 
 diocese of Albany in 1872, when the Right Rev. Edgar P. Wad- 
 hams, Yicar-General of that see, a convert from Protestantism, 
 was made its first Bishop. The zeal and administrative talent 
 soon developed that rugged part of the State of 'New York into 
 a well-organized and prospering diocese. New parishes were erected 
 and missions founded ; churches and conv^ents w^ere built wherever 
 possible, and priests provided for the poor and scattered Catholics 
 in and around the wilderness of the Adirondacks, and this in 
 spite of a profound agricnltural and industrial depression, which 
 has constantly diminished the general population of northern New 
 York. The good work he so well commenced has been taken up 
 by his successor in an emulating spirit of pushing it forward, so 
 that in 1893 it was becoming materially poorer, losing many of 
 its members by an emigration which checked its increase in most 
 localities to a painful degree, yet the diocese of Ogdensburg, with 
 its 90 priests and over 70,000 Catholics in a total population of 
 300,000, may look hopefully to the time when Catholicity almost 
 alone will be wdthin its limits the religion of those who wish to 
 be known as Christians.
 
 EIGHT REV. IGNATIUS R HORSTMANN, 
 
 Third Bishop of Cleveland. 
 
 (See page 205.) 
 
 IGNA.TIUS F. HoRSTMAWN was bom in Philadelphia, Pa., or 
 rather the part of it that was then the district of South wark, on 
 December 16, 1840. His parents were nativ^es of Germany, who 
 came to this country in early life, and his father was a very 
 prominent and prosperous business man in the city of his adop- 
 tion. The child of promise, and of a promise that has been so 
 gloriously fulfilled, began his education in a private academy con- 
 ducted by Madame Charrier and her daughter, Mile. Clementine, 
 which was situated on German Street east of Third Street. 
 From this institution he passed to the Mount Vernon Grammar 
 School, and having finished the regular course there with distinc- 
 tion, was promoted to the Central High School, from which he 
 graduated in 1857 with an exceptionally high average. He en- 
 tered St. Joseph's College, conducted by the Jesuits, at that time 
 situated at the northeast corner of Juniper and Filbert Streets, 
 where was afterwards La Salle College. Evincing a strong in- 
 clination for the office of the priesthood, he entered the Prepara- 
 tory Seminary at Glen Riddle, being one of the first of its stu- 
 dents. Bishop Wood was so pleased with his aptitude for and 
 application to study that he chose him as one of the first whom 
 he sent to the newly-established American College in Rome. 
 There lie continued to fulfil the promise that he had already uni- 
 formly given, and soon took foremost rank in the classes of the 
 Propaganda, winning a number of medals in literary and oratori- 
 cal contests. 
 
 .Completing the prescribed course of studies there, he was ele- 
 vated to the priesthood in the Eternal City on June 10, 1865, by 
 Cardinal Patrizi. Pie continued his studies in Rome, and a year 
 later won the degree of Doctor of Divinity. Returning to Phila- 
 delphia, he was, in the latter part of 1866, appointed Professor of 
 Logic, Metaphysics, and Ethics, as well as of German and 
 Hebrew, in St. Charles Borromeo's Seminary in that city — in the 
 old building at Eighteenth and Race Streets, until 1871, and 
 afterwards at Overbrook. He remained there until the close of
 
 XXVI SUPPLEMENT. 
 
 1877, when lie was appointed pastor of St. Mary's Church, in 
 succession to the Rev. Michael F. Martin. He managed this par- 
 ish with admirable ability and tact, and drew to the church large 
 congregations to hear his learned and interesting discourses; and 
 so carefully did he manage the finances of the parish that when 
 he left, after having been in charge considerably less than eight 
 years, there was a balance of over $19,000 to the church's credit. 
 Rev. Daniel A. Brennan having been appointed Rector of the 
 Assumption Church in September, 1885, Archbishop Ryan asked 
 Rev. Dr. Horstmann to take his place as Chancellor. He reluc- 
 tantly accepted, and served with distinguished ability in that 
 capacity. This new office left him more leisure for literary work, 
 and his extensive learning and critical taste were afforded scope 
 in his valuable labors on the editorial staff of the American 
 Catholic Quarterly Review. 
 
 Many appropriate demonstrations in his honor were held in 
 Philadelphia on the occasion of the twenty-fifth anniversary, or 
 silver jubilee, of his ordination, which was celebrated impress- 
 ively, with becoming pomp and solemnity. Archbishop Ryau 
 preached the jubilee sermon in the Cathedral. At a grand recep- 
 tion at the Catholic Club, in behalf of his lay friends a purse of 
 $4,200 was presented, which sum he at once turned over to St. 
 Vincent's Home. On this occasion also Archbishop Ryan paid 
 another eloquent tribute to his able and noble-hearted Chan- 
 cellor. 
 
 Almost the last act he performed before his consecration was 
 to ask His Grace, the Archbishop, to call a meeting of the Board 
 of St. Vincent's Home, for the purpose of giving out the contract 
 for the new and large addition to the Home on Darby Road — an 
 addition which cost over $100,000. 
 
 Bishop Horstmann was consecrated in the Philadelphia Cathe- 
 dral by Archbishop Elder, of Cincinnati, on February 25, 1892, 
 and was installed in his episcopal see on the 9th of March, 1892. 
 
 In 1893 the number of priests in the diocese of Cleveland had 
 increased to 218; there were 237 churches, 24 chapels, and 59 
 stations, and 137 parochial schools, attended by more than 34,000 
 children, besides several charitable institutions, academies, a semi- 
 nary and a college, and a Catholic population of 214,000.
 
 RIGHT REV. JAMES McGOLDRICK, 
 
 First Bishop of Duhdli. 
 
 James McGoldrick was born in the county of Tipperary, Ire- 
 land, in 1845. He was sent at an early age to the College of All 
 Hallows, Dublin, where he completed his studies. He was or- 
 dained a priest at All Hallows on June 11, 1867, and shortly 
 afterward came to the United States. He was made assistant 
 priest at the Cathedral, St. Paul, Minnesota, where he remained a 
 year, when he was sent to Minneapolis. Shortly after assuming 
 his new charge, he secured the grounds where the Church of the 
 Immaculate Conception is now located, and erected a small frame 
 building in which he held services until the completion of the 
 present magnificent church. 
 
 Father McGoldrick was foremost in all Minneapolis Catholic 
 enterprises during his pastorate in that city. He was notably a 
 temperance leader, and organized the Crusaders, the Father 
 Mathew and Cadet Societies. He also took an active interest in 
 public affairs, and was a member of the Exposition directoi'ate, 
 the Minnesota Academy of Sciences, the Associated Charities, the 
 Catholic Orphan Asylum Board, and other organizations. 
 
 On December 27, 1889, Father McGoldrick was consecrated 
 Bishop of Duluth, in St. Paul. Archbishop Ireland acted as con- 
 secrator, assisted by Archbishop Grace ; and among those in at- 
 tendance were Archbishop Heiss of Milwaukee, and Bishops 
 Marty of Sioux Falls, Flasch of La Crosse, Brondel of Plelena, 
 and Hennessy of Dubuque. The sermon was preached by Rev. 
 Walter Elliot, of the Paulist Fathers, New York. 
 
 Shortly after taking possession of his see, Bishop McGoldrick 
 vvTote a series of powerful letters in answer to an attack on the 
 parochial schools by the Superintendent of Public Instruction of 
 Minnesota. 
 
 The diocese of Duluth contained, in 1893, 27 priests, 35 
 churches, 24 stations, 1 hospital, 1 academy, 1 orphanage, 7 paro- 
 chial schools, and a Catholic population of about 20,000.
 
 RIGHT REV. THOMAS HESLIN, 
 
 Fifth Bishop of Natchez. 
 
 Thomas Hesliist was born April, 1847, in the parish of Killoe, 
 Co. Longford, Ireland, of Patrick Heslin and Catherine Hughes. 
 His father was a small tenant farmer. Thomas went to school 
 early — when about five years of age. He was confii'med at the 
 age of seven, and was sent to study the classics while quite young 
 at Granard and Moyne. Archbishop Odin, of New Orleans, 
 having gone to Ireland in search of students, Thomas Heslin and 
 another, since dead, came with His Grace to New Orleans in 1863, 
 and at once entered the Seminary at Bouligny. There he studied 
 philosophy and theology and other branches, and being too young 
 for ordination when the course was finished in 1867, he taught a 
 class at St. Mary's, Jefferson College, for a short time, and the 
 parochial school at Carrollton for one session. 
 
 He was ordained priest in September, 1869, by Bishop Quin- 
 lan, of Mobile, and was appointed assistant for a short time at the 
 Cathedral, New Orleans. He was one year at St. Vincent de 
 Paul's and three and a half years at St. Patrick's. He was next 
 appointed pastor of St. Michael's Church at the end of 1873, and 
 remained there fifteen and a half years, until nominated to the 
 see of Natchez in April, 18S9. 
 
 He found it a colony in a new and large district. He built it, 
 strengthened his church in every branch, eradicated its debt, 
 purchased the adjoining property, and erected a convent, and a 
 large school for white, and one for colored, children. Not the 
 less did he prove himself a scholar. His sermons attracted wide 
 attention, and he has attained a wide reputation for his classical 
 and literary accomplishments. 
 
 On June 18, 1889, he was consecrated Bishop of Natchez, in 
 the St. Louis Cathedral, New Orleans, by Most Rev. F. Janssens,
 
 SUPPLEMENT. XXxi 
 
 D.D., assisted by Bishop Fitzgerald, of Little Rock, and Bishop 
 Durier, of Natchitoches. Since his installation as Bishop he has 
 visited his large diocese, and made his visit ad limina. 
 
 The territory covered by the diocese of Natchez in 1893 com- 
 prised the whole State of Mississippi, being within the jurisdiction 
 of the Archbishop of New Orleans. It contained in 1893, 63 
 churches, attended by 30 priests; had 4 academies and 28 paro- 
 chial schools, attended by 2,300 scholars; the Catholic popula- 
 tion being 17,400, the smallest of the southwestern dioceses. Little 
 Rock excepted. Natchez is one of the very few dioceses which 
 TDntain no members of the religious orders. Its priesthood is 
 vvholly secular, but there are a number of educational orders, male 
 and female, at labor within its limits. Not an iusig-nificant ele- 
 ment in the Catholic population of the Natchez see are the Choc- 
 taw Indians, among whom several chapels have been established, 
 and for whose benefit the Sisters of Mercy have opened a number 
 of schools. It was among these that the late Rev. Adrien Ro- 
 quette brought the Cross.
 
 EIGHT REV. P. L. CHAPELLE, 
 
 Titular Bishop of Arabissus^ and Coadjutor of Santa Fe. 
 
 (See page 174.) 
 
 P. L. Chapelle was born in the South of France in 1844, and 
 came to the United States when quite young, being but seventeen 
 years of age. 
 
 He accompanied one of his uncles, who was a missionary in 
 Hayti. Shortly after Ms arrival here young Chapelle entered St. 
 Mary's Seminary, Baltiraore, and made his full theological and 
 philosophical course in that famous old institution. While he 
 was a seminarian his uncle died, and the young student was affili- 
 ated with the archdiocese of Baltimore. When he had completed 
 his course he was still too young to be ordained, so he taught for 
 two years in St. Charles' College. At the end of that period, in 
 1865, he was ordained a priest, and then put in charge of the 
 missions in Montgomery County. While there he passed, with 
 much success, his examination for the degree of doctor in theology, 
 which was conferred upon him by St. Mary's, Baltimore, in 1868. 
 In 1870 he was made assistant to Monsignor Bernard J. McManus, 
 pastor of St. John's Church, of Baltimore, and soon after became 
 pastor of St, Joseph's Church, also of Baltimore. At the death 
 of Rev. Dr. Boyle, pastor of St. Matthew's Church, of Washing- 
 ton, which occurred in 1882, Dr. Chapelle was appointed to that 
 charge, where he remained until his appointment as Bishop. 
 
 In 1872 Dr. Chapelle was appointed president of the Theologi- 
 cal Conferences, held every three months in Baltimore, and con- 
 tinued in that office until 1885, when Bishop O'Sullivan, who was 
 presiding over the same conference for the District of Columbia, 
 was consecrated Bishop of Mobile. At that time Dr. Chapelle 
 was elected president of the Washington Conference. In 1884 he 
 was appointed ecclesiastical superior of the Visitation Nuns, of
 
 SUPPLE3IEXT. XXXlll 
 
 Park Street, Baltimore. In 1882 lie was appointed superior of 
 the Visitation Nuns, of Georgetown, and afterward of the same 
 Order in Washington. For many years he had been vice-presi- 
 dent of the Indian Bureau in Washington, and when the Catholic 
 University was organized he was elected a member of the board, 
 composed of the Cardinal, archbishops, bishops, and prominent 
 priests and laymen of the Church. He has taken an active pai't 
 in the success of that institution, and at the request of its rector. 
 Bishop Keane, he gave a series of public lectures in the university 
 on " The Writings and Influence of the Fathers of the Church," 
 which were largely attended, and were successful. He is regard- 
 ed as one of the foremost theologians of the Church, and was one 
 of the board convened by Cardinal Gibbons to prepare the de- 
 crees of the last Plenary Council. He was also secretary of one 
 of the most important committees of the council. 
 
 Dr. Chapelle was appointed by Pope Leo XIII., Aug. 2, 1891, 
 titular Bishop of Arabissus, and coadjutor to Archbishop Sal- 
 pointe, of Santa Fe, with right of succession. He was consecrated 
 Nov. 1, 1891, in the cathedral, Baltimore, by His Eminence Car- 
 dinal Gibbons, assisted by Archbishop Salpointe, of Santa Fe, 
 Bishop Kain (then) of Wheeling, Bishop Keane of the Catholic 
 University, and a large number of clergy were present. 
 
 The archdiocese of Santa Fe formerly included the whole of the 
 Territories of New Mexico and Arizona, with a large portion of 
 Colorado. While nearly two-thirds of this territory have been 
 taken from it, the archdiocese in 1893 was still very large, including 
 all of New Mexico with the exception of a small portion — Dona 
 Ana and Grant counties, which were attached to the vicariate- 
 apostolic of Arizona. The territory contained about 110,000 
 Catholics, mostly of Mexican or Spanish origin, and about 18,000 
 Catholic Indians, remnants of the once powerful Pueblas, Avith 
 forty-eight priests, thirty-four parish churches and 250 chapels. 
 The archdiocese also had eight convents, twenty-one educational 
 institutions, of which thirteen were schools for Indians, and two 
 hospitals. At Las Vegas and Albuquerque there were Jesuit 
 communities. The secular clergy being French, with about four 
 or five exceptions.
 
 EIGHT REV. STEPHEN MICHAUD, 
 
 Coadjutor JBlshop of Turlington. 
 
 (See page 195.) 
 
 John Stephen Michaud, Titular Bishop of Modra and Coad- 
 jutor Bishop of Burlington, Vt., was born in that town on No- 
 vember 24, 1843. His father, Stephen Michaud, came from the 
 parish of St. Andre, in the diocese of Quebec, Province of Que- 
 bec, Canada, in 1836. His mother — Catherine Rogan — came in 
 June of the same year from her native place, Manorhamilton, 
 county of Leitrim, Ireland. They were married by the Rev. 
 Jeremiah O'Callaghan, July 11, 1841. Mr. Michaud contracted 
 typhus, the "ship fever," while tending the Irish immigrants, 
 in 1847, and died three weeks afterward. 
 
 The young mother sent John to the parochial school, which 
 Father O'Callaghan had established for the few Catholics then 
 residino- in Burlington. When the Rt. Rev. Louis de Goesbriand 
 came to take possession of his diocese, young Michaud was ten 
 years of age. He soon became a sanctuary boy ; and his vocation 
 was nurtured by the Christian training of his pious mother and 
 his love of the sanctuary. He went to Montreal College, where 
 he remained till 1868; and then he entered Holy Cross College, 
 Worcester, Mass., whence he graduated in the class of 1870, one 
 of his classmates being Rt. Rev. Thomas D. Beaven, Bishop of 
 Springfield, Mass. 
 
 He then entered St. Joseph's Seminary, Troy, N. Y., where he 
 was ordained June 7, 1873, by the Rt. Rev. Edgar P. Wadhams, 
 D.D., Bishop of Ogdensburg. In September, 1873, he was sent 
 as missionary to Newport, Vei-mont and to take charge of all the 
 Catholics in the northeastern part of the State. He labored in 
 this section for more than five years, being the first pastor of 
 Newport. After securing land he built a new church and resi-
 
 SUPPLEMENT. XXXV 
 
 dence, and left the parish fully equipped. He procured for the 
 missions at Newport, by purchase or by building, neat and com- 
 modious chapels — such as at Albany, Barton, Lowell, and Wells 
 River — besides caring for the Catholics of Island Pond and Ely, 
 Father Michaud was then called to Burlington to be resident 
 chaplain to the Sisters of Providence. He built the Providence 
 Orphan Asylum and Hospital of Burlington, a large and com- 
 manding structure, where the orphans of the diocese are cared for. 
 
 Father Michaud was made pastor of Winooski in 1883. Find- 
 ing himself without a residence he set to work and, with his 
 characteristic energy, built one. In 1885 he was moved to Ben- 
 nington, where a new church was needed. Here he built a 
 church which is considered to be the finest in the State. 
 
 The good Bishop de Goesbriand, with the weight of years and 
 the fatigue of most zealous labor, felt the need of a coadjutor. 
 The Holy Father approved of his request, and named the Rt. 
 Rev. John Stephen Michaud, with the title of Bishop of Modra. 
 The Bishop was consecrated at Burlington June 29, 1892, by the 
 Most Rev. John T. Williams, D.D., Archbishop of Boston, as- 
 sisted by Rt. Rev. D. Bradley, D.D., and Rt. Rev. H. Gabriels, 
 D.D. 
 
 In 1893, the diocese of Burlington contained 76 churches, 52 
 priests, 125 religious, 15 convents, 1 college, 6 academies, 1 orphan- 
 age, 18 parochial schools, and a Catholic population of 50,000.
 
 BIGHT REV. CHARLES E. McDONNELL. 
 
 Second Bishop of BrooMyn. 
 
 (See page 187.) 
 
 Charles E. McDonnell was born in the city of New York in 
 1854 of Irish parents. In his youth the family removed to J 
 Brooklyn, and young McDonnell made his first studies in the 
 city and diocese of which he is now Bishop. After studying for 
 a time in old De La Salle Institute, New York City, which was 
 conducted by the Christian Brothers, he entered the Jesuit Col- 
 lege of St. Francis Xavier, Sixteenth Street, New York, where 
 several of the priests of his diocese were his college mates. Young 
 McDonnell was from the first proficient in his studies, and he 
 was able to enter on his theological course for the priesthood two 
 years in advance of his classmates. Cardinal McCloskey accepted 
 him as a student for the archdiocese of New York. In 1871, 
 when not quite eighteen years of age, he went to Rome and en- 
 tered the American College to begin his theological studies. 
 When he completed his theological course, he received the degree 
 of Doctor of Divinity. He was ordained priest by Bishop Cha- 
 tard, of Vincennes, lud., in the chapel of the American College, 
 May 19, 1878. He was the first priest ordained by Bishop Cha- 
 tard, who had been consecrated Bishop in the same chapel on the 
 Sunday previous. 
 
 In the fall of 1878 Dr. McDonnell returned to New York. 
 Cardinal McCloskey assigned him as assistant priest in St. Mary's 
 Church, Grand Street, New York. In January, 1879, he was 
 transferred to St. Stephen's Church, East 28th Street. He remained 
 there until the opening of St. Patrick's Cathedral on Fifth Ave. 
 in the following May. The young priest was well versed in lit- 
 urgy, having been trained in Rome by Mgr. Cataldi, the prefect 
 of Papal ceremonies. For this reason Cardinal McCloskey took 
 him to the Cathedral to direct the elaborate ceremonies to be 
 held there.
 
 SUPPLEMETiTT. XXXvii 
 
 In 1S84, when Mgr. Farley, who had been the Cardinal's sec- 
 retary, was made pastor of St. Gabriel's Church, East 37th 
 Street, Dr. McDonnell was selected to succeed him. On the 
 death of the Cardinal he became the secretary of the Most Rev. 
 Archbisliop Corrigan. When Vicar-General Quinn died, the late 
 Mgr. Preston had been Chancellor of the diocese, and, when he 
 became Vicar-General, Archbishop Corrigan, to relieve him of some 
 of the burden, made Dr. McDonnell Chancellor while continuino^ 
 him as secretary. At Pope Leo's Golden Jubilee Dr. McDonnell 
 represented his Grace Archbishop Corrigan. On June 27, 1890, 
 while he was abroad witb Archbishop Corrigan, the Pope made 
 him Private Chamberlain with the title of Monsignore. The Arch- 
 bishop appointed him spiritual director of the Catholic Club, 
 New York City, October 23, 1890, to succeed the late Vicar-Gen- 
 eral Donnelly. 
 
 Dr. McDonnell was consecrated Bishop by his Grace Arch- 
 bishop Corrigan in St. Patrick's Cathedral, New York, April 25, 
 1 892, and shortly after 'took possession of his see. Bishop Mc- 
 Donnell is progressive and energetic, and will doubtless so ad- 
 minister the Brooklyn diocese that it will retain the position it 
 held among the other dioceses of the country under the lamented 
 Bishop Loughlin. 
 
 In 1893, there were in the diocese of Brooklyn 218 priests, 
 137 churches, 1 seminary, 60 ecclesiastical students, 3 industrial 
 schools, 12 asylums, 5 hospitals, 2 homes for the aged, 2 colleges, 
 114 parochial schools attended by nearly 30,000 children, and a 
 Catholic population of 280,000.
 
 RIGHT REV. JOSEPH B. GOITER, 
 
 First Bishop of Winona. 
 
 Joseph B. Cotter was born in Liverpool, England, on Novem- 
 ber 19, 1844. He came to New York with his parents when 
 three years of age. In 1855 the family removed to St. Paul, 
 Minnesota. Joseph was educated at St. Vincent's Seminary, St. 
 John's, Minn., and was ordained a priest on May 23, 1871. 
 Shortly afterward he was appointed pastor at Winona, where he 
 organized a Father Mathew Society, and worked zealously in the 
 cause of temperance. In 1877 he accompanied Bishop Ireland to 
 the Total Abstinence National Convention in New York. He 
 has ever since advocated total abstinence, and has acquired a na- 
 tional reputation on account of his labor in that direction. He 
 was elected three times President of the National Total Absti- 
 nence Union. 
 
 Father Cotter was consecrated a Bishop on December 27, 1889, 
 in the Cathedral of St. Paul, Minn., by Archbishop Ireland, as- 
 sisted by Archbishop Grace. Archbishop Heiss of Milwaukee, 
 and Bishops Marty of Sioux Falls, Flasch of La Crosse, Brondel 
 of Helena, and Hennessy of Dubuque were in the sanctuary. 
 
 The ceremonies received an added interest from the fact that 
 Bishop Cotter was one of three bishops consecrated at the same 
 time — the others being BishojD McGoldrick, of Duluth, and 
 Bishop Shanley, of Jamestown. Once only in the history of the 
 Church in the United States was a similar event witnessed, 
 namely, on October 30, 1853, when Bishop Loughlin, of Brook- 
 lyn ; Bishop Bayley, of Newark ; and Bishop de Goesbriand, of 
 Burlington, were consecrated in the old cathedral of St. Patrick, 
 New York, by Cardinal Bedin. 
 
 The diocese of Winona contained, in 1893, 52 priests, 44 
 churches, and 50 churches without resident priest, 9 academies, 2 
 hospitals, 3 asylums, 7 orders of religious women, 1 order of re- 
 ligious men, 19 parochial schools, and a Catholic population of 
 about 40,000.
 
 RIGHT REV. THOMAS M. A. BURKE, D.D. 
 
 Fourth Bhliop of Albany. 
 
 Thomas Martin Aloysius Burke was born in Ireland in 1840, 
 He was the son of the late Dr. Ulic Burke, of Utica, N. Y., and 
 in tliat city his earlier years were spent. 
 
 His aspirations seemed to be in the direction of the holy 
 ministry from the beginning, and in 1855 he entered St. 
 Michael's College, Toronto, and commenced his classical studies. 
 His health failing, he was obliged to return home. In Septem- 
 ber, 1850, he entered St. Charles College, Maryland. 
 
 In St. Charles College he was contemporary with Cardinal 
 Gibbons, Archbishop Kain of St. Louis, Bishop Keane of the 
 Catholic University, and many other iUustrious ecclesiastics. 
 
 Having completed his studies, he was invited by the faculty 
 of St. Charles' to teach for a year. In this capacity he labored 
 with fidelity and success, as well as completing his study of 
 philosophy,. Entering St. Mary's Seminary, Baltimore, the fol- 
 lowing year, he pursued his theological studies and graduated 
 from that institution in 1864, having; received the deirree of 
 Master of Arts and Bachelor of Theology, cum maxima laude. 
 
 On June 30, 1864, he was ordained Priest by the Rt. Rev. 
 Francis P. McFarland, Bishop of Hartford, his pastor in St. 
 John's Church, Utica, from whom, in his boyhood, he had re- 
 ceived his first communion. After his ordination he was assigned 
 to St. John's Church, Albany, where he remained for seven 
 months. In April, 1865, the Very Rev. John J. Conroy, then the 
 administrator of the diocese, brought the subject of our sketch 
 to St. Joseph's, Albany, and appointed him his own assistant 
 with the Rev. Ambrose M. O'Neil. Father Burke was immedi- 
 ately placed in charge of the Young Men's Sodality which had 
 .just been established by the Jesuit Fathers, Damen and Smarius, 
 who were at that time conducting a great mission in St. Joseph's. 
 The Sodality under his care continued to flourish, and^ the suc- 
 cess which attended it encouraged other pastors of the city and 
 diocese to establish similar societies. Besides the Young Men's 
 Sodality he took charge of many other societies in the congrega- 
 tion, as the Young Ladies', Children, Rosary, and others. To the 
 day of his consecration. Father Burke continued to give his at-
 
 xl SUPPLEMENT. 
 
 teution to the Young Men's Sodality as their Spiritual Director. 
 He took a particular interest in the children of the parish, by 
 whom he was dearly loved, and this interest was especially mani- 
 fested by the establishment and maintenance of flourishing 
 schools, and St. Joseph's male and female Academy. 
 
 In 1884, Father Burke was appointed by the Most E,ev. Apos- 
 tolic Delegate a Theologian in the Third Plenary Council at Balti- 
 more. During the Council he took a most active part, and his 
 numerous speeches in the public conference are well remembered. 
 
 When Very Rev. P. A. Ludden was nominated by the Holy 
 See to the new diocese of Syracuse, Rt. Rev. Bishop McNeirny 
 appointed Father Burke his successor in the office of Vicar- 
 General. During the seven years of his Vicar-Generalship be 
 enjoyed the confidence of both the Bishop and clergy. Upon 
 the unexpected demise of Bishop McNeirny, Jan. 2, 1894, the 
 Most Rev. Archbishop of New York appointed him administrator 
 of the diocese, which appointment was afterward confirmed by 
 the Holy See. The term of his administration was marked with 
 the same success as distinguished his former career as priest and 
 Vicar-General. In 1889, he was created Knight of the Holy 
 Sepulchre, and since his consecration he has been raised to the 
 dignity of Knight of the Grand Cross of the highest order. 
 
 The nomination of Father Burke to the vacant See of Albany, 
 by the consultors and irremovable Rectors of the Diocese, was 
 approved of by the Bishops of the Province and afterward con- 
 firmed by our Holy Father Leo XIII., who issued an Apostolic 
 Brief, on May 11th, appointing him Fourth Bishop of Albany. 
 
 The ceremony of Consecration took place Sunday, July 1st, at 
 the Cathedral of the Immaculate Conception, Albany, the 30th 
 anniversary of the celebration of his first Mass. The Consecrator 
 was His Grace, the Most Rev. Archbishop Corrigan of New York, 
 and the assisting consecrating Prelates being the Rt. Rev. Bishop 
 McQuaid of Rochester, and Ludden of Syracuse. There were 
 present a large number of Bishops, all the Priests of the 
 Diocese and a large number of Priests from almost every Diocese 
 in the Union, besides many of the State, City, and County officials. 
 That his years in the Episcopate may be long and happy is the 
 wish of all.
 
 Picl'DPial Represeni'al'ions 
 
 OF 
 
 Grsat Defenders 
 
 OF THE 
 
 Faitl] ii^ Every M^- 
 
 Christ Givirg the Keys to Peter. In this engraving we find 
 represented the commission of the keys to St. Peter by Christ. 
 Christ here shows that He meant to found o?ie Church, because 
 He compares it to a house, the keys of which He put into 
 Peter's hands. He gave St. Peter, who was His representative 
 on earth, and first Pope and Bishop of Kome, power to open and 
 shut the doors — that is, to admit some to membership and to ex- 
 clude others, according to the statutes Christ Himself had framed. 
 The truth depicted in this illustration lies at the very foundation 
 of the Catholic Church. 
 
 St. Paul Preaching at Tphesus. Though St. Paul was not 
 one of the twelve Apostles, yet on account of his miraculous 
 conversion, and his vocation by the immediate voice of Christ 
 from heaven, and his great work in establishing the Faith, he has 
 been considered entitled to hold a place among the Apostles. He 
 preached at Ephesus almost three years. For the first three 
 months he addressed himself to the Jews ; but seeing their stiff- 
 necked obstinacy, he turned to the Gentiles — hence his title of 
 the Apostle of the Gentiles. 
 
 St. John Chrysostom. St. John Chrysostom, one of the great- 
 est of the doctors of the Church, was Archbishop of Constan- 
 tinople, and was born about the year 344. His name, Chrys- 
 ostom^ means golden-mouthed, which was conferred on him on
 
 ii PICTORIAL EEPRESENTATIONS OF GEEAT DEFENDERS IN EVERY AGB. 
 
 account of his marvellous gift of eloquence. It is said that while 
 an infant in the cradle, a swarm of bees flew in one day, and, 
 much to the consternation of his mother, settled round his mouth. 
 This was afterward regarded as a presage of the sweetness of his 
 eloquence, which has so charmed all the succeeding ages. His 
 writings are said to breathe the fervor of St. Peter, the zeal of St. 
 Paul, and the charity of Moses. Having offended the court party 
 by his denunciation of the vices of the day, he was banished from 
 his diocese, and died of hardship and ill treatment on his way to 
 exile. 
 
 St. Augustine and his Mother, St. Monica. St. Augustine 
 is universally regarded as the greatest of the Fathers of the 
 Church. Among them he stands apart and alone. Popes, 
 councils, aud the whole Church have heaped more honors and 
 praises on his memory than on any other doctor of the Church or 
 Defender of the Faith. St. Augustine's name cannot be considered 
 without reference to his pious mother, St. Monica, to whom he 
 owed his conversion to the Catholic faith. How this model of 
 good mothers wrought to rescue her sou from evil and gain him 
 to God, is known to all pious readers. 
 
 St. Bruno lived in the twelfth century, and was the founder 
 of the famous order of Carthusian monks. He was a man of 
 great learning and piety, and so niany miracles were wrought 
 through him that, after his death, he was canonized without going 
 through the formalities of a scrutiny. 
 
 St. Thomas Aquinas is the greatest of Catholic theological 
 and philosophical writers, and one of the most wonderful prod- 
 igies of human learning that ever lived. His writings are the 
 bulwark of Catholic doctrine, and will so remain till the end 
 of time. He was accustomed to say that he learned more in 
 prayer at the foot of the crucifix than in all the books he ever 
 read. It is told of him that being in prayer one day, shortly be- 
 fore his death, a voice from the crucifix said to him : " Thou hast 
 written well of me, Thomas ; what recompense dost thou desire ? " 
 to which he answered : " No other than thyself, O Lord." Pope 
 Leo XHI. has zealously worked to have the writings of St. Thomas 
 more and more studied in Catholic institutions of learning.
 
 PICTORIAL REPRESENTATIONS OF GREAT DEFENDERS IN EVERY AGE. Ul 
 
 St. Francis of Assisium stands pre-eminent, even in the ranks 
 of the Saints, for his perfection in holiness. So ardent was 
 his love of his Saviour, whose crucifix he carried about in his 
 hand continually, that he was honored with the extraordinary 
 favor of the stigmata, or having the marks of the five wounds of 
 our Saviour imprinted on his body. St, Francis was the founder 
 of the order of Franciscan friars, whose churches are spread all 
 over the world. He also founded the Poor Clare nuns, and the 
 Third Order of St. Francis, the well-known archconfraternity for 
 people living in the world who wish to lead pure. Christian lives. 
 
 St. Ignatius Loyola. The present is an authentic portrait 
 of a man who is more widely known outside of the Catholic 
 Church than any Saint in her calendar since the days of the 
 Apostles, — St. Ignatius of Loyola, the founder of the great order 
 of Jesuits. The Jesuits, in modern times, have been the great 
 bulwark of the Church, in resisting the attacks of her enemies. 
 They are more esteemed by Catholics, and more hated by the 
 enemies of Catholicity, than any body of religious men that ever 
 existed. St. Ignatius was a soldier, and it was while recovering 
 from a wound received in battle that he resolved to devote him- 
 self to the defence of the religion of Christ. He chanced to take 
 up a volume of the " Lives of the Saints," no other book being at 
 hand, and before he laid it down he had made up his mind to 
 become a soldier of the Cross. 
 
 St. Francis Xavier, the Apostle of the Indies, was one of the 
 greatest missionaries since the Apostles themselves went out, 
 in obedience to Christ's command, to carry the Gospel to all 
 nations. In his zeal to preach the religion of Christ to infidel 
 nations, he has been compared to St. Paul. He planted the Gos- 
 pel in India, Japan, and the Spice Islands, converting immense 
 numbers, among them kings and royal personages, and died when 
 about to penetrate China. He was one of the little band who 
 first formed the Jesuit order. 
 
 St.. Francis of Sales is known to Catholics everywhere as the 
 founder of the order of the Nuns of the Visitation, and as the 
 author of many of the most excellent devotional books in ex- 
 istence. He was Bishop of Geneva, and died in 1622. He con-
 
 iv PICTORIAL KEPRESENTATIOXS OF GREAT DEFENDERS IN EVERY AGE. 
 
 verted more than seventy thousand Calvinists by his preaching, 
 and he stopped the spread of that heresy at a time when it was 
 rapidly extending. He was honored and sought after by kings, 
 princes, and the great and good of many countries. Many well- 
 authenticated miracles were wrought by him while living, and 
 by his relics and through his intercession after his death. 
 
 St. Charles Borromeo is called the model of pastors and 
 bishops. He was born in 1538 and died in 1584. So extra- 
 ordinary were his piety, zeal, and learning that he was nomi- 
 nated Archbishop of Milan by the Pope, when only in the twenty- 
 third year of his age. St. Charles was the founder of the system 
 of Sunday-schools, v/hich are so widely diffused throughout the 
 Christian world to-day. He brought the Council of Trent to a 
 successful conclusion amid great difficulties, and by enforcing its 
 decrees effected a lasting reformation of discipline. 
 
 St. Alphonsus Liguori enjoys the distinction of being the 
 last man who lias been pronounced a Doctor of the Church. 
 This declaration was made by Pope Pius IX,, March 11, 1871. 
 St. Lisfuori was born in 1696 and died in 1787. The Church has 
 endorsed all his writings. Many of his writings read as if they 
 were inspired ; and it is told of him that the figure of a white 
 dove was sometimes seen at his ear, when engaged in their com- 
 position. Many of his books of devotion are found in Catholic 
 households in all civilized languages.
 
 Saint Peter and the Keys. 
 
 ■• And I will give to thee tne keys of tne Kingdom of heaven. And what- 
 soever thou Shalt bind upon earth, it shall be bound also in heaven ; and 
 whatsoever thou shalt loose upon earth, it shall be loosed also in heaven. 
 —Matt. x:i. 19.
 
 ST. PAUL PREACHING AT EPHESUS.
 
 Saint Iohn Chrysostom.
 
 Saint Augustine and his Mother, Saint Monica.
 
 Sain I Bkuno.
 
 Saint Thomas of Aquino.
 
 Saint Francis of Ajssisium.
 
 Saint Icnatius I^oyola.
 
 Sai{,'t Francis Xavier.
 
 Saint Francis of Sales.
 
 Saint Charles Borromeo
 
 Saint Alphonsu!? Lujuori.
 
 GREAT 
 
 DEFENDERS OF THE FAITH 
 
 IN 
 
 EVERY AGE 
 
 SAINT PETER, PRINCE OF THE APOSTLES 
 And First Defender of the Faith, 
 
 St. Peter, the most glorious prince of the apostles, and the most 
 ardent lover of his divine Master, before' his vocation to the apos- 
 tleship, was called Simon. He was son of Jonas and brother of St. 
 Andrew. St. Peter and St. Andrew were religious, docile, and 
 humble, in the midst of a perverse and worldly-minded people. 
 They were educated in the laborious trade of fishing, which was 
 probably their father's calling. With their worldly employment 
 they retained a due sense of religion, and did not suffer the 
 thoughts of temporal concerns or gain to devour their more neces- 
 sary attention to spiritual things, and the care of their souls. 
 They lived in the earnest expectation of the Messiah. St. An- 
 drew became a disciple of St. John the Baptist ; and most are of 
 opinion that St. Peter was so too. Simon believed in Christ 
 before he saw him ; and being impatient to behold him with his 
 eyes, and to hear the words of eternal life from his divine mouth, 
 he without delay went with his brother to Jesus, who, looking 
 upon him, in order to give him a proof of his omniscience, told 
 him not only his own but also his father's name. He on that 
 occasion gave him the new name of Cephas, which in the Syro- 
 Chaldaic tongue, then used in Judcea, signifies a rock, and is by 
 us changed into Peter, from the Greek word of the same im- 
 port. St. Peter and St. Andrew, after having passed sometime
 
 a SAINT PETER, PRINCE OF THE APOSTLES 
 
 in the company of our divine Redeemer, returned to their fish- 
 ing t/ade ; yet often resorted to him to hear his holy instruc- 
 tions. Towards the end of the same year, which was the first 
 of Christ's preaching, Jesus saw Simon Peter and Andrew 
 washing their nets on the banks of the lake, and going into Si- 
 mon's boat to shun the press, he preached to the people who 
 stood on the shore. After his discourse, as an earnest of his 
 blessing to his entertainer, he bade Peter cast his nets into the 
 sea. Our apostle had toiled all the foregoing night to no pur- 
 pose, and had drawn his boat into the harbor, despairing of any 
 success at present. However, in obedience to Christ, he again 
 launched out into deep water, and let down his net. He had 
 scarce done this, when such a shoal of fishes was caught by the 
 first draught as filled not only their own boat, but also that of 
 James and John, the sons of Zebedee, who were fishing near 
 them, and were forced to come and help them to drag in the net, 
 which was ready to break with the load — yet the boats were not 
 sunk. At the sight of this miracle, Peter, struck with amaze- 
 ment, fell on his knees, and cried out, " Depart from me, O 
 Lord, for I am a sinful man." The apostle by this humility, 
 whilst he sincerely professed himself unworthy to appear in the 
 presence of his Lord, or to be in his company, deserved to re- 
 ceive the greatest graces. By this miracle Christ gave the apos- 
 tles a type of their wonderful success in the new employment 
 to which he called them, when he made them fishers of men. 
 Upon this occasion, he bade Peter and Andrew follow him. 
 This invitation they instantly obeyed, and with such perfect dis- 
 positions of heart that St. Peter could afterwards say to Christ 
 with confidence, " Behold, O Lord, we have left all things,, and 
 have followed thee." 
 
 After the feast of the passover, in the year 31, Christ chose 
 his twelve apostles, in which sacred college the chief place was 
 from the beo^inninor assiofned to St. Peter. Mr. Laurence 
 Clarke takes notice, that " in the enumeration of the twelve, all 
 the evangelists constantly place Peter in the front. Our Lord 
 usually directs his discourse to him, and he replies as the mouth 
 of his fellows. Christ appeared to him after his resurrection 
 before the rest of the apostles. He gave him a special com-
 
 AND FIRST DEFENDER OF THE FAITH. Ill 
 
 mand to feed his sheep. He was the first whom God chose to 
 preach the gospel to the Gentiles. From these and other passa- 
 ges of the holy scripture, it is evident that St. Peter acted as 
 chief of the college of the apostles ; and so he is constantly de- 
 scribed by the primitive writers of the church, who call him the 
 head, the president, the prolocutor, the chief, the foreman of the 
 apostles, with several other titles of distinction." Christ, who 
 had always distinguished St. Peter above the rest of the apos- 
 tles, promised to commit his whole church to his care, above a 
 year before his sacred death, and confirmed to him that charge 
 after his resurrection, having exacted of him a testimony of his 
 strong faith on the first occasion, and on the second, a proof of 
 his ardent love of God, and zeal for souls. 
 
 After the resurrection of our Divine Saviour, Mary Magdalene 
 and the other devout women that went early on the Sunday 
 morning to the sepulchre, were ordered by an angel to go and 
 inform Peter and the rest, that Christ was risen. Our apostle 
 no sooner heard this, but he ran in haste with St. John to the 
 sepulchre. Love gave wings to both these disciples ; but St. 
 John, running faster, arrived first at the place, though he waited 
 there, doubtless out of respect ; and St. Peter first entered the 
 sepulchre, and saw the place where the sacred body had been 
 laid. After their departure, Christ appeared to Mary Magda- 
 lene ; and afterward on the same day to St. Peter, the first 
 among the apostles. This favor was an effect of his tender 
 mercy, in which he would not defer to satisfy this apostle's 
 extreme desire of seeing him, and to afford him comfort in the 
 grief of his bitter compunction, by this pledge of his grace, and 
 this assurance of his pardon. The angel that appeared to St. 
 Mary Magdalene, had ordered that the apostles should go from 
 Jerusalem into Galilee, where they should see their divine 
 Master, as he had foretold them before his sacred death. 
 Accordingly, some days after, St. Peter, whilst he was fishing in 
 the lake of Tiberias, saw Christ on the shore ; and not being 
 able to contain himself, in the transport of his love and joy, he 
 threw himself into the water, and swam to land, the sooner to 
 meet his Lord. St. John and the rest followed him in the boat, 
 dragging the net loaded with one hundred and fifty-three great
 
 IV SAINT PETER, PRINCE OF THE APOSTLES 
 
 fishes, which they had taken by casting on the right side of the 
 boat, by Christ's direction. When they were landed, they saw 
 upon shore some Hve coals, and a fish broiling upon them, with 
 bread lying near it. This repast Jesus had prepared for them. 
 After it was over, he thrice asked St. Peter, whether he loved 
 him more than the rest of his disciples : St. Peter told him 
 that He knew his love to be most sincere ; and he was troubled 
 in mind at the repetition of his question, fearing lest Christ 
 discerned in his heart some secret imperfection or defect in his 
 love. St. Peter's greater love for Christ, and zeal for the inter- 
 est of his glory, raised him to the high charge with which he 
 was entrusted by his Divine Master. Upon this passage, St. 
 Chrysostom writes as followeth, *' Why does Christ, passing by 
 the rest, now speak to Peter alone?" He was eminent above 
 the rest, the mouth of the disciples, and the head of that college. 
 Therefore Paul came to see him above the rest. Christ says to 
 him : If thou lovest me, take upon thee the government or 
 charge of thy brethren. And now give the proof of that fer- 
 vent love which thou hast always professed, and in which thou 
 didst exult. Give for my sheep that life which thou professedst 
 thyself to lay down for me," 
 
 Christ appeared to the apostles, assembled together on a 
 certain mountain in Galilee, where he had appointed to meet 
 them, and gave them a commission to preach the gospel through- 
 out all nations, promising to remain with his church all days to 
 the end of the world. He manifested himself also to five hun- 
 dred disciples at once. When the apostles had spent some 
 time in Galilee, they returned to Jerusalem, where, ten days 
 before the feast of Pentecost, Christ favored them with his last 
 appearance, and commanded them to preach baptism and pen 
 ance, and to confirm their doctrine by miracles. 
 
 The extraordinary gifts and graces by which the apostles 
 were qualified for this great function, were the fruit of the 
 descent of the Holy Ghost, who shed his beams upon them on 
 Whitsunday. After the ascension of Christ, they waited the 
 coming of that Divine Spirit in retirement and prayer. In the 
 meantime, St. Peter proposed to the assembly the election of a 
 new apostle, whereupon St. Matthias was chosen.
 
 AND FIRST DEFENDER OF THE FAITH. V 
 
 The preaching of the apostles received a sanction from his 
 wonderful miracle, by which St. Peter and St. John raised the 
 admiration of the people. These two apostles, going to the 
 temple at three o'clock in the afternoon, which was one of the 
 hours for public prayers among the Jews, they saw a man who 
 was lame from his birth, and was begging alms at the gate of 
 the temple, which was called the Beautiful ; and being moved 
 with compassion, St. Peter commanded him, in the name of 
 Jesus Christ, to arise and walk. These words were no sooner 
 spoken, but the cripple found himself perfectly whole, and St. 
 Peter lifting him up, he entered into the temple walking, leap- 
 ing, and praising God. After this miracle St. Peter made a 
 second sermon to the people, the effect of which was the con- 
 version of five thousand persons. Upon this, the priests and 
 Sadducees, moved with envy and jealousy, prevailed upon the 
 captain of the guard of the temple to come up with a troop of 
 soldiers under his command, and seize the two apostles, and 
 put them into prison, upon pretense of a sedition. Next morn- 
 ing they were summoned before the great court of the Sanhe- 
 drim, in which Annas, Caiaphas, John, and Alexander appeared 
 busiest in carrying on the prosecution against them. The 
 point of the sedition was waived, because groundless ; and St. 
 Peter boldly declared, that it was in the name of Jesus, in 
 which all men must be saved, that the cripple had been made 
 sound. The judges not being able to contest or stifle the evi- 
 dence of the miracle, contented themselves with giving the 
 apostles a severe charge not to preach any more the name of 
 Jesus. But to their threats St. Peter resolutely replied : 
 " Whether it be just to obey you rather than God, be you your- 
 selves judges." The two apostles being discharged, returned 
 to the other disciples, and after they had prayed together, the 
 house was shaken, for a miraculous sign of the divine protec- 
 tion ; and the whole company found themselves replenished 
 with a new spirit of courage. 
 
 The apostles confirmed their doctrine by many miracles, cur- 
 ing the sick, and casting out devils. The people laid their sick 
 on beds and couches in the streets, " that when Peter came, his 
 shadow at the least might overshadow any of them, and they
 
 vi SAINT PETER, PRINCE OF THE APOSTLES 
 
 might be delivered from their infirmities." The high priest 
 Caiaphas, and the other heads of the Sanhedrim were much 
 incensed to see their prohibition sHghted, and the gospel daily 
 gaining ground ; and having apprehended the apostles, they put 
 them into the common prison ; but God sent his angel in the 
 night, who, opening the doors of the prison, set them at liberty, 
 and early the next morning they appeared again preaching pub- 
 licly in the temple. The judges of the Sanhedrim again took 
 them up, and examined them. The apostles made no other 
 defence but that they ought rather to obey God than men. 
 The high priest and his faction deliberated by what means they 
 might put them to death ; but their sanguinary intentions were 
 overruled by the mild counsel of Gamaliel, a famous doctor of 
 the law, who advised them to wait the issue, and to consider 
 whether this doctrine, confirmed by miracles, came not from 
 God, against whom their power would be vain. However, they 
 condemned the servants of God to be scourged. Many Jewish 
 priests embraced the faith of Christ ; but the daily triumphs of 
 the word of God raised a persecution in Jerusalem which 
 crowned St. Stephen with martyrdom, and dispersed the faith- 
 ful, who fled, some to Damascus, others to Antioch, and many 
 into Phoenicia, Cyprus, and other places. 
 
 St. Peter, who had stayed at Jerusalem during the heat of 
 the persecution, after the storm was blown over made a prog- 
 ress through the adjacent country, to visit the faithful, as a gen- 
 eral makes his rounds, says St. Chrysostom, to see if all things 
 are everywhere in good order. At Lydda, in the tribe of Eph- 
 raim, he cured a man named ^neas, who had kept his bed 
 eight years, being sick of a palsy ; and at Joppe, being moved 
 by the tears of the poor, he raised to life the virtuous and char- 
 itable widow Tabitha. The apostle lodged some time in that 
 town, at the house of Simon the Tanner ; which he left iDy the 
 order of an angel to go to baptize Cornelius the centurion, a 
 Gentile. Upon that occasion God manifested to the prince of 
 the apostles, both by this order, and by a distinct vision, the 
 great mystery of the vocation of the Gentiles to the faith. It 
 seems to have been after this that the apostles dispersed them- 
 selves into other countries to preach the gospel, beginnini;" in
 
 AND FIRST DEFENDER OF THE FAITH. vii 
 
 the adjoining provinces. In the partition of nations which 
 they made among themselves, St. Peter was destined to carry 
 the gospel to the capital city of the Roman empire, and of the 
 world, says St. Leo. But the apostles stopped some time to 
 preach in Syria and other countries near Judea before they 
 proceeded further ; and St. Peter founded the church of Anti- 
 och, which was the metropolis not only of Syria, but of all the 
 East. St. Jerom, Eusebius, and other ancient writers assure 
 us that Antioch was his first see. It was fitting, says St, 
 Chrysostom, that the city which first gave to the faithful the 
 name of Christians, should have for its first pastor the prince of 
 the apostles. Origen and Eusebius call St. Ignatius the second 
 Bishop of Antioch from St. Peter. St. Chrysostom says St. 
 Peter resided there a long time ; the common opinion is, seven 
 years, from the year thirty-three to forty. During this interval 
 he made frequent excursions to carry the faith into other coun- 
 tries. St. Peter was at Jerusalem in 2)1 ^ when St. Paul paid 
 him a visit, and stayed with him fifteen days. Our great apos- 
 tle preached to the Jews dispersed through all the East, in 
 Pontus, Galatia, Bithynia, Cappadocia, and the Lesser Asia, 
 before he went to Rome, as Eusebius testifies. He announced 
 the faith also to the Gentiles, as occasions were offered, 
 throughout these and other countries, as appears by many 
 instances. 
 
 Peter planted the faith in many countries near Judaea before 
 the dispersion of the apostles, which happened twelve years 
 after the death of Christ, in the fortieth year of the Christian 
 era. In the partition of nations among the apostles, St. Peter 
 chose Rome for the seat of his labors, and having preached 
 through several provinces of the East, by a particular order of 
 Divine providence he at length arrived there, that he might 
 encounter the devil in that city, which was then the chief seat of 
 superstition, and the mistress of error. Divine providence, 
 which had raised the Roman empire for the more easy prop- 
 agation of the gospel in many countries, was pleased to fix the 
 fortress of faith in that great metropolis, that it might be more 
 easily diffused from the head into all parts of the universe. St. 
 Peter foresaw, that by triumphing over the devil in the very
 
 riii SAINT PETER, PRINCE OF THE APOSTLES 
 
 seat of his tyranny, he opened a way to the conquest of the rest 
 of the world to Christ. Eusebius, St. Jerom, and the old 
 Roman Calendar, published by Bucherius, say that St. Peter 
 held the see of Rome twenty-five years ; though he was often 
 absent upon his apostolic functions in other countries. Accord- 
 ing to this chronology, many place his first arrival at Rome in 
 the second year of the reign of Claudius, of Christ, 42 ; but all 
 circumstances prove it to have been in the year 40, the twelfth 
 after the death of Christ, in 39. Lactantius mentions only his 
 last coming to Rome under Nero, a few years before his martyr- 
 dom. If he stayed at Rome from the year 40 to 42, he 
 returried speedily into the East ; for in 44 he was thrown into 
 prison at Jerusalem by King Agrippa ; and being miraculously 
 delivered by an angel, he again left the city, and travelling 
 through many countries in the East he established in them 
 bishops, as St. Agapetus assures us. He was at Rome soon 
 after, but was banished from that city when, on account of the 
 tumults W'hich the Jews there raised against the Christians, as 
 Suetonius relates, the emperor Claudius expelled them both, in 
 the vear 49. But they were soon allowed to return. St. Peter 
 went again into the East, and in 51 was present in the general 
 council held by the apostles at Jerusalem, in which he made a 
 discourse to show that the obligation of the Jewish ceremonies 
 was not to be laid on the Gentile converts. His determination 
 was seconded by St. James, Bishop of Jerusalem, and formed 
 by the council into a decree. The same synod confirmed to St. 
 Paul, in a special manner, the apostleship of the Gentiles, 
 though he announced the faith also to the Jews when occasion 
 served. St. Peter, whilst he preached in Judea, chiefly labored 
 in converting the Jews. 
 
 St. Peter wrote two canonical epistles. The first he dates 
 from Babylon, by which, St. Jerom and Eusebius tell us, he 
 meant Rome, at that time the centre of idolatry and vice. This 
 epistle seems to have been written between the years forty-five 
 and fifty-five. It is chiefly addressed to the converted Jews, 
 though the apostle also speaks to the Gentile converts, as St. 
 Austin observes. His principal view in it was to confirm them 
 in faith under their sufferings and persecutions.- and to confute
 
 AND FIRST DEFENDER OF THE FAITH. IX 
 
 the errors of Simon and of the Nicolaits. His second epistle 
 was written from Rome a little before his death, and may be 
 regarded as his spiritual testament.. In it he strongly exhorts 
 the faithful to labor earnestly in the great work of their sancti- 
 ^cation, and cautions them to stand upon their guard against 
 the snares of heresy. We cannot doubt but St. Peter preached 
 the gospel over all Italy, as Eusebius, Rufinus, and others 
 assure us ; and also in other provinces of the West, according 
 to the commission which the apostles received to carry the gos- 
 pel over the whole earth. Whence they did not confine them- 
 selves to single cities, except that St. James fixed his residence 
 at Jerusalem for the sake of the Jews. St. Athanasius men- 
 tions that SS. Peter and Paul had often fled from persecutors in 
 times of danger, till, being assured of their martyrdom by a rev- 
 elation, they courageously went to meet it. Our Saviour, 
 immediately after his resurrection, had foretold St. Peter in 
 what manner he should glorify him in his old age, and that he 
 should follow him even to the death of the cross. He after- 
 wards revealed to him the time of his death. Several triumphs 
 over the devil prepared him for that crown. 
 
 The great progress which the faith made in Rome, by the 
 r.i.acles and preaching of the apostles, was the cause of the 
 persecution which Nero raised against the Church, as Lactan- 
 tius mentions. Other fathers say, the resentment of the tyrant 
 against the apostles was much inflamed by the misfortune of 
 Simon Magus ; and he was unreasonable enough to make this 
 credible. But he had already begun to persecute the Christians 
 from the time of the conflagration of the city, in 64. St. 
 Ambrose tells us, that the Christians entreated St, Peter to 
 withdraw for a while. The apostle, though unwillingly, yielded 
 to their importunity, and made his escape by night ; but going 
 out of the gate of the city, he met Jesus Christ, or what in a 
 vision appeared in his form, and asked him, " Lord, whither art 
 thou eoine?" Christ answered, "I am o^oine to Rome, to be 
 crucified again." St. Peter readily understood this vision to be 
 meant of himself, and taking it for a reproof of his cowardice, 
 and a token that it was the will of God that he should suffer, 
 returned into the city, and, being taken, was put into the
 
 X SAINT PETER, PRIN'CE OF THE APOSTLES 
 
 Mamertine prison with St. Paul. The two apostles are said to 
 have remained there eight months, during which time they con- 
 verted SS. Processus and Martinian, the captains of their 
 guards, with forty-seven others. It is generally asseried that 
 when they were condemmed, they were both scourged before 
 they were put to death. If St. Paul might have been exempted 
 on account of his dignity as a Roman citizen, it is certain St. 
 Peter must have undergone that punishment, which according 
 to the Roman laws, was always inflicted before crucifixion. It 
 is an ancient tradition in Rome that they were both led 
 together out of the city by the Ostian gate. St. Prudentius 
 says, that they suffered both together in the same field, near a 
 swampy ground, on the banks of the Tiber. Some say St. 
 Peter suffered on the same day of the month, but a year before 
 St. Paul. But Eusebius, St. Epiphanius, and most others affirm, 
 that they suffere'd the same year, and on the 29th of June, St. 
 Peter, when he was come to the place of execution, requested 
 of the officers that he might be crucified with his head down- 
 wards, alleging that he was not worthy to suffer in the same 
 manner as his divine Master had died before him. The execu- 
 tioners easily granted the apostle his extraordinary request 
 St. Chrysostom, St. Austin, and St. Asterius say he was nailed 
 to the cross. Tertullian mentions that he was tied with cords. 
 He was probably both nailed and bound with ropes. F. Pagi 
 places the martyrdom of these two apostles in the year 65, on 
 the 29th of June. 
 
 St. Gregory writes that the bodies of the two apostles were 
 buried in the catacombs, two miles out of Rome. The most 
 ancient Roman Calendar, published by Bucherius, marks their 
 festival at the catacombs on the 29th of June. At present the 
 heads of the two apostles are kept in silver bustoes in the 
 Church of St. John Lateran. But one half of the body of each 
 apostle is deposited together in a rich vault in the great Church 
 of St. Paul, on the Ostian road ; and the other half of both 
 bodies in a more stately vault in the Vatican church, which 
 sacred place is called from primitive antiquity, "The Confession 
 of St. Peter, and Limina Apostolorum," and is resorted to by 
 pilgrims from all parts of Christendom.
 
 GREAT DEFENDERS OF THE FAITH, 
 
 FROM THE TIME OF 
 
 ST. PETER TO THE PRESENT AGE. 
 
 ST. PAUL, THE APOSTLE. 
 
 This great apostle was a Jew, of the tribe of Benjamin. At 
 his circumcision, on the eighth day after his birth, he received 
 the name of Saul. St. Paul, being born at Tarsus, was by priv- 
 ilege a Roman citizen, to which quality a great distinction and 
 several exemptions were granted by the laws of the empire. 
 His parents sent him young to Jerusalem, where he was edu- 
 cated and instructed in the strictest observance of the law of 
 Moses, by Gamaliel, a learned and noble Jew, and probably a 
 member of the Sanhedrim ; and was a most scrupulous observer 
 of it in every point. He appeals even to his enemies to bear 
 evidence how conformable to it his life had been in every re- 
 spect. He embraced the sect of the Pharisees, which was of 
 all others the most severe, though by its pride the most oppo- 
 site to the humility of the gospel. It was a rule among the 
 Jews that all their children were to learn some trade with their 
 studies, were it but to avoid idleness, and to exercise the body, 
 as well as the mind, in something serious. It is therefore prob- 
 able that Saul learned in his youth the trade which he exercised 
 even. after his apostleship, of making tents. 
 
 Saul, surpassing all his equals in zeal for the Jewish law and 
 their traditions, which he thought the cause of God, became 
 thereby a blasphemer, a persecutor, and the most outrageous 
 enemy of Christ. He was one of those who combined to mur-
 
 2 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 
 
 der St. Stephen, and by keeping the garments of all who stoned 
 that holy martyr, he is said by St. Austin to have stoned him by 
 the hands of all the rest ; to whose prayers for his enemies he 
 ascribes the conversion of St. Paul. " If Stephen," said he, 
 " had not prayed, the church would never have had St. Paul." 
 
 After the martyrdom of the holy deacon, the priests and mag- 
 istrates of the Jews raised a violent persecution against the 
 church at Jerusalem, in which Saul signalized himself above 
 others. By virtue of the power he had received from the high 
 priest, he dragged the Christians out of their houses, loaded 
 them with chains, and thrust them into prison. He procured 
 them to be scourged in the synagogues, and endeavored by tor- 
 ments to compel them to blaspheme the name of Christ. By 
 the violences he committed, his name became everywhere a ter- 
 ror to the faithful. The persecutors not only raged against 
 their persons, but also seized their estates and what they pos- 
 sessed in common, and left them in such extreme necessity 
 that the remotest churches afterwards thought it incumbent on 
 them to join in charitable contributions to their relief. All this 
 could not satisfy the fury of Saul ; he breathed nothing but 
 threats and the slaughter of the other disciples. Wherefore, 
 in the fury of his zeal he applied to the high priest and Sanhe- 
 drim for a commission to take up all Jews at Damascus who 
 confessed Jesus Christ, and bring them bound to Jerusalem, that 
 they might serve as public examples for the terror of others. 
 But God was pleased to show forth in him his patience and 
 mercy ; and, moved by the prayers of St. Stephen and his other 
 persecuted servants, for their enemies, changed him, in the very 
 heat of his fury, Into a vessel of election, and made him a greater 
 man in his church, by the grace of the apostleship, than St. Ste- 
 phen had ever been, and a more illustrious instrument of his 
 glory. He was almost at the end of his journey to Damascus 
 when, about noon, he and his company were on a sudden sur- 
 rounded by a great light from heaven, brighter than the sun. 
 They all saw the light, and, being struck with amazement, fell to 
 the ground. Then Saul heard a voice which to him was articu- 
 late and distinct, but not understood, though heard, by the rest; 
 "Saul, Saul, why dost thou persecute me?" Christ said not,
 
 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 3 
 
 Why dost thou persecute my disciples, but me : for it is he, 
 their head, who is chiefly persecuted in his servants. Saul an- 
 swered, "Who art thou. Lord?" Christ said, "Jesus of Naza- 
 reth, whom thou persecutest. It is hard for thee to kick against 
 the goad : to contend with one so much mightier than thyself. 
 By persecuting my church you make it flourish, and only prick 
 and hurt yourself." This mild expostulation of our Redeemer, 
 accompanied with a powerful interior grace, strongly afl"ecting his 
 soul, cured his pride, assuaged his rage, and wrought at once a 
 total change in him. Wherefore, trembling and astonished, he 
 cried out, " Lord, what wilt thou have me to do?" What to 
 repair the past ? What to promote your glory ? I make a joy- 
 ful oblation of myself to execute your will in. everything, and to 
 suffer for your sake afflictions, disgraces, persecutions, torments, 
 and every sort of death. The true convert expressed this, not 
 in a bare form of words, nor with faint, languid desires, nor with 
 any exception lurking in the secret recesses of his heart ; but 
 with an entire sacrifice of himself, and an heroic victory over the 
 world with its frowns and charrns, over the devils with their 
 snares and threats, and over himself and all inclinations of self- 
 love ; devoting himself totally to God. A perfect model of a 
 true conversion, the greatest work of Almighty grace ! Christ 
 ordered him to arise and proceed on his journey to the city, 
 where he should be informed of what he expected from him. 
 Christ would not instruct him immediately by himself, but, St. 
 Austin observes, sent him to the ministry which he had estab- 
 lished in his church, to be directed in the way of salvation by 
 those whom he had appointed for that purpose. He would not 
 finish the conversion and instruction of this great apostle, whom 
 he was pleased to call in so wonderful a manner, but by remit- 
 ting him to the guidance of his ministers ; showing us thereby 
 that his holy providence has so ordered it, that all who desire to 
 serve him should seek his will by listening to those whom he has 
 commanded us to hear and whom he has sent in his own name 
 and appointed to be our guides : so perfectly would he abolish in 
 his servants all self-confidence and presumption — the source of 
 error and illusion. The convert, rising from the ground, found 
 that though his eyes were open he saw nothing. Providence sent
 
 4 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 
 
 this corporal blindness to be an emblem of the spiritual blind- 
 ness in which he had lived, and to signify to him that he was 
 henceforward to die to the world, and learn to apply his mind 
 totally to the contemplation of heavenly things. He was led by 
 the hand into Damascus, whither Christ seemed to conduct him 
 in triumph. He was lodged in the house of a Jew named Judas, 
 where he remained three days blind, and without eating and 
 drinking. He doubtless spent his time in great bitterness of 
 soul, not yet knowing what God required of him. With what 
 anguish he bewailed his past blindness and false zeal against the 
 church, we may conjecture both from his taking no nourishment 
 during those three days, and from the manner in which he ever 
 after remembered and spoke of his having been a blasphemer 
 and a persecutor. Though the entire reformation of his heart 
 was not gradual, as in ordinary conversions, but miraculous in 
 the order of grace, and perfect in a moment ; yet a time of proba- 
 tion and a severe interior trial (for such we cannot doubt but he 
 went through on this occasion) was necessary to crucify the old 
 man and all other earthly sentiments in his heart, and to prepare 
 it to receive the extraordinary graces which God designed him. 
 There was a Christian of distinction in Damascus, much re- 
 spected by the Jews for his irreproachable life and great virtue ; 
 his name was Ananias. Christ appeared to this holy disciple, 
 and commanded him to go to Saul, who was then in the house 
 of Judas, at prayer: Ananias trembled at the name of Saul, be- 
 ing no stranger to the mischief he had done in Jerusalem, or to 
 the errand on which he was set out to Damascus. But our Re- 
 deemer overruled his fears, and charged him a second time to go 
 to him, saying, " Go, for he is a vessel of election to carry my 
 name before Gentiles and kings, and the children of Israel : and 
 I will show him how much he has to suffer for my name." For 
 tribulation is the test and portion of all the true servants of 
 Christ. Saul in the meantime saw in a vision a man entering, 
 and laying his hand upon him, to restore his sight. Ananias, 
 obeying the divine order, arose, and went to Saul, and, laying 
 his hand upon him, said : " Brother Saul, the Xord Jesus who 
 appeared to thee on thy journey hath sent me that thou mayst 
 receive thy sight and be filled with the Holy Ghost." Immedi-
 
 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 5 
 
 ately something like scales fell from his eyes, and he recovered 
 his eyesight. Ananias added: "The God of our fathers hath 
 chosen thee that thou shouldst know his will and see the just 
 one, and shouldst hear the voice from his mouth : and thou shalt 
 be his witness unto all men to publish what thou hast seen and 
 heard. Arise, therefore ; be baptized and washed from thy 
 sins, invoking the name of the Lord." Saul then arose, was 
 baptized, and took some refreshment. He stayed some few 
 days with the disciples at Damascus, and began immediately to 
 preach in the synagagues that Jesus was the Son of God, to the 
 Sfreat astonishment of all that heard him, who said : " Is not this 
 he who persecuted at Jerusalem those who invoked the name of 
 Jesus, and who is come hither to carry them away prisoners?" 
 Thus a blasphemer and a persecutor was made an apostle, and 
 chosen to be one of the principal instruments of God in the con- 
 version of the world. St. Paul never recalled to mind this his 
 wonderful conversion without raptures of gratitude and praise to 
 the divine mercy. 
 
 ' Though St. Paul was not one of the twelve, yet so miraculous was 
 his vocation by the immediate voice of Christ from heaven, so 
 wonderful the manner in which he was sent by the express com- 
 mand of the Holy Ghost to instruct all nations; so extraordi- 
 nary was his rapt to the third heaven, by which (to use the words 
 of St. Maximus) he was authorized and consecrated to the 
 
 ' apostleship in heaven itself, and learned among angels what he 
 was to teach among men ; so eminent was his gift of inspiration, 
 and his spirit of prophecy ; and lastly, so many and so great 
 
 . were the things which he suffered and did for the 'honor of God, 
 and for the conversion of nations, that he has been justly enti- 
 tled to bold a place among the apostles. His miraculous con- 
 version the church commemorates on the 25th of January. 
 After he was baptized, he stayed some days at Damascus, and 
 there preached Christ openly in the synagogue. But he soon 
 retired into Arabia, probably Into the country near Damascus, 
 which city was in the power of Aretas, King of Arabia, and 
 father-in-law to Herod Antipas. It Is not mentioned how long 
 he lived in this retirement ; but coming back to Damascus, he 
 began again to preach the faith, and confuted the Jews with
 
 6 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 
 
 wonderful force. That obstinate race seeing themselves unable 
 to enter the lists against him, laid a plot to take away his life, 
 and prevailed with the governor of Damascus, under Aretas, to 
 promise them his concurrence. They therefore kept continual 
 watch, searched many houses, and obtained a guard of this 
 governor to be placed at the gates to apprehend him ; but the 
 holy convert was let down by the brethren in a basket over the 
 wall by night. He had then continued three years partly at 
 Damascus, and partly in his retirement in Arabia, and took this 
 occasion to go to Jerusalem to see St. Peter. St. Barnabas, who 
 knew him, introduced him to SS. Peter and James, and satisfied 
 them and the church of the sincerity of his conversion : for many 
 of the Christians at first shunned his company, fearing some 
 design in one who had been their most furious enemy. 
 
 In this and in every other circumstance of the establishment 
 of our holy religion, it is observable how impossible it is for the 
 most obstinate infidel to harbor the least suspicion of human 
 contrivance. If the revelations, miracles, and mysteries which 
 the apostles preached, had not been true, they never would have 
 led St. Paul into the secret ; one who was before their greatest 
 persecutor. The authors of an imposture are extremely cautious, 
 and infinitely suspicious and jealous. How opposite to this are 
 the candor and sincerity of the apostles ! So great a number 
 maintained their testimony, though it cost them the sacrifice of 
 their lives, and every temporal advantage, whilst any one of 
 them who could have discovered a cheat, had every advantage 
 to expect both from Jews and Gentiles. The evidence of their 
 miracles, the humility of their hearts, the heroic sanctity of their 
 lives, their constancy under torments even to death, in so great 
 a cloud of witnesses, and innumerable other circumstances, put 
 their doctrine and testimony beyond the reach of the least sus- 
 picion or possibility of error or imposture. But had we no other 
 motive, the manifest sincerity of the apostles in the whole tenor 
 of their conduct, and in particular ^with regard to St. Paul, as 
 well as that of this illustrious convert towards them, and in the 
 testimony which he gave through all persecutions to the same 
 truth, gives the utmost degree of evidence to the history of his 
 miraculous call, and to the whole Christian religion, in which the
 
 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. / 
 
 demonstration of one miraculous and supernatural fact evinces 
 the divine original, and truth of the whole gospel dispensation. 
 
 St. Paul stayed fifteen days at Jerusalem, during which time 
 he enjoyed the conversation of St. Peter, and was very active in 
 disputing against the Jews in their synagogue ; but such was 
 their obstinacy that they shut their ears to the truths of ^salva- 
 tion ; and not being able to withstand the force of his discourses, 
 and the evidence in which he placed the divine revelation, they 
 had recourse to rage and violence, the impotent weapon of dis- 
 appointed malice ; and they sought to take away his life. The 
 disciples, therefore, that he might escape their snares, conducted 
 him to Csesarea, and thence sent him by sea to Tarsus, his 
 native city. He remained there upwards of three years, and 
 preached in the neighboring countries of Cilicia and Syria with 
 ofreat success. 
 
 It seems to have been about this time that St. Paul was 
 favored with his most extraordinary ecstacy, in which he was 
 taken up into the third heaven or paradise, and heard and saw 
 most sublime mysteries, which man could not utter, of which he 
 speaks fourteen years after. 
 
 He gloried and pleased himself in persecutions and humilia- 
 tions ; in his own nothingness, weakness, and insufficiency, 
 that God, his only strength and great All, might alone be con- 
 sidered and glorified in all things. In the fullest conviction 
 and most sincere and feeling sentiment that he was the very 
 abstract of miseries, poverty, and nakedness, and in a total 
 forgetfulness and contempt of himself, he never ceased, with 
 his whole heart, to give all honor and glory to God, and to 
 excite his tongue, his soul, all his powers, and all created beings 
 to praise his holy name, and thank his goodness and mercy with- 
 out intermission. He feared no dangers, was deterred by no 
 difficulties, nor daunted by any torments, or death in any form, 
 in so noble a cause; but rejoiced in the greatest sufferings, 
 fatigues, and labors that he might make God everywhere 
 known, and might endeavor with his whole strength to bring all 
 men to his most sweet and holy love. He esteemed himself for 
 this a debtor to the whole world, Greeks and barbarians, the 
 wise and the unwise, learned and unlearned, Jews and Gentiles,
 
 8 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 
 
 This pure love of God and ardent zeal for his glory, could not 
 have kindled this holy flame and consumed in him all earthly 
 affections, had he not been crucified to the world, and dead to 
 himself. In this disposition he so studied Christ crucified as to 
 put on his sentiments, and to animate himself with the perfect 
 spirit of his divine meekness, patience, charity, and humility. 
 He could say with confidence, that he carried the marks of the 
 precious wounds of Christ in his own body, that with him he 
 was nailed to the cross, that he would glory in no other things 
 save in the cross of the Lord Jesus Christ, and that he no longer 
 lived himself, but that Christ lived in him. Can we wonder that 
 a man so spiritual and divine, armed with the power of grace, 
 commanding nature by the gifts of miracles, often seeing into 
 futurity by an eminent spirit of prophecy, and raised above all 
 things human, should trample under his feet the united legions 
 of hell and the world banded against him ? Can we be sur- 
 prised that he should become the instrument of God to beat 
 down, by the humility of the cross, the pride of the world, and 
 subject so many nations to the humble law of the gospel ? God 
 was pleased to call his servant to this great work, at a time 
 when the doctors at Antioch were employed in preaching, and 
 were joined by the faithful in fasting and prayer, which pious 
 public exercises have always attended the election of new minis- 
 ters in the church. The Holy Ghost commanded, by some of 
 the prophets, that Saul and Barnabas should be set apart for a 
 special office of preaching. By this we are to understand the 
 function of the apostleship, that they might propagate the faith 
 over all nations with full authority. Thus was St. Paul 
 assumed to the apostleship. Though the other apostles lived 
 by the gospel, he chose not to make use of that liberty, but to 
 gain his subsistence by making tents, such as were used by 
 soldiers and mariners. Nevertheless, this apostle received 
 sometimes the voluntary alms of the Christians, rejoicing in 
 their charity, not for himself, but for their sake. For as to 
 himself, having tried all things, he was prepared for all, ever 
 content with his condition wherever he was. He knew how to 
 live in want and in hunger, as well as in plenty. To defend the 
 dignity of his apostleship, upon which the success of his preach-
 
 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 9 
 
 ino^ depended, he mentioned once his revelations and privileges ; 
 but compelled by necessity for the salvation of many souls and 
 conversion of nations : and he speaks of them in such a manner 
 as to show that he gave all the glory to God alone, and made no 
 account of them himself, but trembled and humbled himself more 
 under such favors. In things which seemed to his advantage it 
 is visibly his tongue only that mentions them, without the heart, 
 when solicitude for the souls of his brethren betrayed the secret 
 of his humility. But he glories in his infirmities; his heart 
 speaks by the instrument of his tongue when he recounts what- 
 ever was a subject of confusion to him, and he styles himseli. 
 from the sincere sentiment of his heart, a blasphemer, a perseci^ 
 tor, an abortive, the last of the apostles, and unworthy to bej 
 that name. We have, in the Acts of the Apostles, a summary 
 account of the missions of St. Paul, after he" had received the 
 imposition of hands. 
 
 No distance of nations could confine the ardor of this apostle's 
 zeal. From the East he returned ao-ain to Rome. St. Athan- 
 asius assures us, that God had made known to him by a revela. 
 tion, that he should suffer martyrdom in that city; whereupon, 
 instead of flying, he with joy hastened thither. St, Austin and 
 other fathers testify the same ; and this foresight of his death 
 may also be gathered from the assurance with which he speaks 
 of it in his second Epistle to Timothy. He came this second 
 time to Rome about the year 64. St. Dionysius of Corinth 
 insinuates, that it was in company with St. Peter. St. Chrysos- 
 tom tells us that St. Paul converted, among others, a beloved 
 concubine of Nero, and that she thereupon changed her course 
 of life, forsook the court, and served God in great sob/iety and 
 virtue, which provoked the tyrant, and was the first occasion of 
 St. Paul's imprisonment. 
 
 At length the happy term of his labors and dangers ap- 
 proached, and he beheld with joy the great moment, in which 
 Christ called him to his glory. The Holy Ghost had discovered 
 to him the day and the hour long before, as St. Prudentius 
 assures us. His martyrdom happened in the year 65, on the 
 29th of June. St. Sulpicius Severus says that it fell out before 
 the war in Judaea, which broke out in May, in the twelfth year
 
 lO GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 
 
 of Nero, of Christ, 66. St. Paul was beheaded, as St. Peter of 
 Alexandria, Eusebius, St. Jerom, St. Chrysostom, Prudentius, 
 and other ancient writers testify ; and his dignity of a Roman 
 citizen did not allow him to be crucified. He suffered at the 
 Salvian waters, which piece of ground St. Gregory the Great, 
 part of whose estate it was, gave, on that account, to the church 
 where his body rested. 
 
 SAINT AMBROSE. 
 Doctor of the Church. 
 
 An invincible courage and constancy in resisting evil is a 
 necessary ingredient of virtue, especially in the episcopal charac- 
 ter. Gentleness, meekness, humility, and obedience, make the 
 servant of God ready to yield and conform himself to everyone 
 in things indifferent ; but in those of duty he is inflexible, not 
 with wilfulness or obstinacy, but with modesty, yet invincible 
 firmness. Of this virtue St. Ambrose, in the judgment of the 
 learned Hermant, was the most admirable model among all the 
 great pastors of God's Church since the Af)ostles. His father, 
 whose name was also Ambrose, was prefect of the preetorium in 
 Gaul, where the saint was born in the year 340, The father of 
 St. Ambrose dying whilst he was yet an infant, his mother left 
 Gaul and returned to Rome, her own country. She took 
 special care of the education of her children, and Ambrose prof- 
 ited much by her instructions, and by the domestic examples 
 which she, his sister, and other holy virgins that were with 
 them, set him. 
 
 While governor of Milan, the city was distracted by furious 
 parties and tumults, about the election of a new bishop — some 
 of the clergy and people demanding an Arian, others a Catholic, 
 for their pastor. To prevent an open sedition, St. Ambrose 
 thought it the duty of his ofifice to go to the church in which 
 the assembly was held ; there he made an oration to the people 
 with much discretion and mildness, exhorting them to proceed 
 in their choice with the spirit of peace, and without tumult. 
 While he was yet speaking, a child cried out, " Ambrose 
 Bishop." This the whole assembly took up, and both Catholics
 
 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. II 
 
 and Arians unanimously proclaimed him Bishop of Milan. 
 This unexpected choice surprised him ; he presently withdrew, 
 and made use of all the artifices he could to shun this charge. 
 Ambrose finding it in vain to resist any longer, yielded himself 
 up ; but insisted that the canons forbade anyone who was only 
 a catechumen to be promoted to the priesthood. He was 
 answered, that such ecclesiastical canons may be dispensed with 
 on extraordinary occasions. Ambrose, therefore, was first bapt- 
 ized, and after due preparation, received the episcopal consecra- 
 tion on the 7th of December, in 374. St. Ambrose was about 
 thirty-four years old when he was ordained bishop. 
 
 He was no sooner placed in the episcopal chair but, consider- 
 ing that he was no longer a man of this world, and resolving to 
 break all ties which could hold him to it, he gave to the church 
 and the poor all the gold and silver of which he was possessed. 
 His lands and estates he gave also to the church, reserving only 
 an income for the use of his sister Marcellina, during her life. 
 The care of his family and temporalities he committed to his 
 brother Satyrus, that, being disengaged from all temporal con- 
 cerns, he might give himself up wholly to his ministry and 
 prayer. So perfectly did he renounce the world, and his mind 
 dwelt so much above it, that temptations to riches and honors 
 never had any weight with him. He purged the diocese of 
 Milan of the leaven of the Arian heresy with such wonderful 
 success, that, in the year 385, there remained not one citizen 
 of Milan infected with it, except a few Goths, and some persons 
 belonging to the imperial family, as he assures us. He had a 
 soul exquisitely tender and compassionate, and he often em- 
 ployed his interest to save the lives of condemned persons. He 
 wept with those that wept, and he rejoiced with those that re- 
 joiced. His charity was as extensive as the necessities of human 
 nature, and he styled the poor his stewards and treasurers, in 
 whose hands he deposited his revenues. It was his constant 
 care and practice to do good for evil, and to requite affronts and 
 injuries by offices of kindness. His chamber was for the great- 
 est part of the day filled with persons who came to consult him, 
 and to ask his private advice. 
 
 The Goths had extended their ravages from Thrace into Illy-
 
 12 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 
 
 ricum, and as far as the Alps. St. Ambrose, not content to lay 
 out all the money he could raise in redeeming the captives, em- 
 ployed for that use the gold vessels belonging to the Church, 
 which he caused to be broken and melted down ; but such only 
 as were not yet consecrated, reserving those which were for a 
 more pressing necessity. Many Arians who, upon that occa- 
 sion, fled from Illyricum into Italy, were converted to the faith 
 by the care of St. Ambrose, who was indefatigable in every 
 branch of his pastoral charge. Every Lent he bestowed so 
 much pains and labor in instructing the catechumens, that, when 
 he died, five bishops could hardly go through with that which 
 he used himself to perform. 
 
 In 381 St. Ambrose held a council at Milan, against the her 
 esy of Apollinaris ; and assisted at another at Aquileia, in which 
 he procured the deposition of two Arian bishops named Palla- 
 dius and Secundianus. In a journey which he made to Sirmich, 
 he compassed the election of a Catholic bishop to occupy that 
 see, nothwithstanding the intrigues of the Empress Justina in 
 favor of an Arian candidate. In 382 our saint assisted at a 
 council which Pope Damasus held at Rome, in order to apply a 
 remedy to the divisions which reigned in the oriental church 
 about the see of Antioch. 
 
 When Maximus usurped the supreme power in Gaul, and was 
 meditating a descent upon Italy, Valentinian and his mother the 
 Empress Justina sent Ambrose to dissuade him from the under- 
 taking; and the embassy was successful. In these times of con- 
 fusion the Gentiles at Rome attempted to restore the abolished 
 rites of their superstition. At their head appeared Ouintus 
 Aurelius Symmachus, a senator of great eminence an admirable 
 scholar, statesman, and orator, at that time prefect of Rome. 
 In autumn, in the year 384, this man presented a request to 
 Valentinian, in the name of the senate, begging that the altar of 
 victory might be re-established in the senate house, and the sal* 
 aries restored to the priests and vestal virgins ; to which he as- 
 cribed the victories and prosperity of ancient Rome. This pe- 
 tition St. Ambrose opposed in two epistles to the Emperor, and 
 was successful. 
 
 The Empress Justina, though an Arian, durst not openly
 
 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 1 3 
 
 espouse the interest of her sect during the Hves of her husband, 
 Valentinian I., and of Gratian. But the peace which St. Am- 
 brose had procured between Maximus and her son gave her an 
 opportunity to persecute the Catholics, especially the holy bishop 
 - — for she ungratefully forgot the obligations which she and her 
 son had to him. When Easter was near at hand, in 385, she 
 sent to him certain ministers of state to demand of him the Por- 
 tian basilic, now called St. Victor's, without the city, for the use 
 of the Arians, for herself, her son, and many officers of the court. 
 The saint replied, that he could never give up the temple of God. 
 
 The empress, therefore, in the following Lent, in 386, again 
 demanded of St. Ambrose the Portian basilic. The holy pre- 
 late answered, " Naboth would not give up the inheritance of his 
 ancestors, and shall I give up that of Jesus Christ? God for- 
 bid that I should abandon that of my fathers, of St. Dionysius, 
 who died in exile for the defence of the faith ; of St. Eustorgius, 
 the confessor ; of St. Miroclus, and of all of the other holy 
 bishops, my predecessors." Dalmatius, a tribune and notary, 
 came to St. Ambrose from the emperor, with an order that he 
 should choose his judges at court, as Auxentius had done on 
 his side, that his and Auxentius's cause might be tried before 
 them and the emperor, which, if he refused to do, he was forth- 
 with to retire, and yield up his see to Auxentius. The saint 
 took the advice of his clergy, and of some Catholic bishops who 
 were then at Milan ; then wrote his answer to the emperor, 
 wherein, amongst other things, he says, ''Who can deny that, 
 in causes of faith, the bishops judge Christian emperors ; so far 
 are they from being judged by them. Would you have me 
 choose lay judges, that if they maintain the true faith, they may 
 be banished or put to death ? Would you have me expose them 
 either to a prevarication or to torments ? Ambrose is not of 
 that consequence, for the priesthood to be debased and dishon- 
 ored for his sake. The life of one man is not to be compared 
 with the dignity of all the bishops. If a conference is to be 
 held about the faith, it belongs to the bishops to hold it, as was 
 done under Constantine, who left them the liberty of beintr 
 judges." 
 
 After sending this remonstrance to the emperor, signed by
 
 14 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 
 
 his own hand, St. Ambrose retired into the Church, where he 
 was for some time guarded by the people, who stood within 
 doors night and day, lest he should be carried away by violence; 
 and the church was soon surrounded by soldiers sent from court, 
 who suffered people to go in, but no one to come out. St. 
 Ambrose being thus shut up with the people, preached often to 
 them. One of those sermons, which he made on Palm Sunday, 
 is extant, under this title : " On not delivering up the Basilics." 
 In it he says, " Are you afraid that I would forsake you, to 
 secure my own life ? But you might have observed by my 
 answer, that I could not possibly forsake the Church, because I 
 fear the Lord of the whole world more than the emperor ; that 
 if they carry me by force from the Church, they may draw away 
 my body, but they can never separate my mind from it : that if 
 he proceeds against me as a prince, I will suffer as a bishop. 
 Why then are you troubled ? I shall never quit you voluntar- 
 ily ; but I can never resist or oppose violence. I can sigh and 
 lament : I can weep and groan. But tears are my only arms 
 against swords, soldiers, and Goths. Bishops have no other 
 defence. I cannot, I ought not to resist any other ways. But 
 as to flying away and forsaking my Church, that I will never do. 
 The respect which I have for the emperor does not make me 
 yield cowardly : I offer myself willingly to torments, and fear 
 not the mischiefs they threaten me with. It was proposed to me 
 to deliver up the vessels belonging to the church. I answered, 
 that if they asked me for my land, my gold, or my silver, I wil- 
 lingly offered them : but I can take nothing out of the Church 
 of God. If they aim at my body and my life, you ought only 
 to be spectators of the combat ; if it is appointed by God, all 
 your precautions will be vain. He that loveth me cannot give 
 a better testimony thereof than by suffering me to become the 
 victim of Jesus Christ. — I expected something extraordinary, 
 either to be killed by the sword, or to be burnt for the name of 
 Jesus Christ. They offer me pleasures instead of sufferings. 
 Let none therefore disturb you by saying, that a chariot is pre- 
 pared, or that Auxentius hath spoken severe things. — It was 
 generally said, that murderers were sent, and that I was con- 
 demned to die. I fear it not, and will not leave this place.
 
 GREAT DEFENDERS OF THE FAITH IX EVERY AGE, 1 5 
 
 Whither should I go ? is not every place full of groans and 
 tears, since orders are everywhere to drive away Catholic 
 bishops, to put those to death who resist, and to proscribe all 
 the officers of cities who put not these orders in execution. — 
 What have we said in our answers to the emperor which is not 
 agreeable to duty and humility?" The saint spoke, with an 
 astonishing intrepidity, of the sword, fire, or banishment, 
 detected, boldly the impiety of Auxentius, and other Arian per- 
 secutors, and called their new law a flying sword sent over the 
 empire to kill some by corporal death, others in their souls by 
 the oruilt of sacrileofe. What he mentioned of the chariot is 
 explained by Paulinus, who relates that one Euthymius had 
 placed a chariot at a house near the Church, that he might take 
 away St. Ambrose with greater ease, and carry him into banish- 
 ment. But a year after, he was himself put into the same char- 
 iot, and carried from that very house into banishment : under 
 which misfortune St. Ambrose furnished him with money and 
 other necessaries for his journey. When St. Ambrose had 
 remained several days in the Church and adjacent buildings 
 within its inclosure, with the people who kept the doors shut, 
 ■and guarded the passes, the guards were removed, and he 
 returned to his house. 
 
 In the year 387, news daily came to Milan of the prepara 
 tions Maximus was making to invade Italy. Maximus thought 
 Britain, Gaul, and Spain, which he possessed in peace, and 
 without danger of being molested, as nothing, so long as he 
 was not master of Italy: and the astonishing success of his 
 usurpation made him only enlarge his views further, and think 
 more due to him. Valentinian and his weak mother were in no 
 condition to oppose him, and in this distress they had again 
 recourse to St. Ambrose, whom they besought to stand in the 
 gap, and venture on a second embassy to stop the march of a 
 prosperous usurper. The good bishop, burying the memory, 
 both of public and private injuries, readily undertook the 
 journey, and arriving at Triers, the next day went to court 
 He returned to Milan, and wrote to Valentinian an account ol 
 his unsuccessful embassy, advising him to be cautious how he 
 treated with Maximus, a concealed enemy, who pretended peace,
 
 lO GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 
 
 but intended war. The event showed the truth of this con- 
 jecture. For Valentinian sent Domninus, a favorite courtier, 
 to succeed St. Ambrose in this embassy. Maximus entertained 
 him with all the obliging caresses and demonstrations of honor, 
 amused him with assurances, and, as an instance of his friend- 
 ship toward Valentinian, sent back with him a considerable 
 part of his army, as he gave out, to assist the emperor against 
 the barbarians who were than falling upon Pannonia. But 
 these soldiers, coming to the Alps, seized all the narrow pass- 
 ages ; which was no sooner done, but Maximus followed with 
 his whole army, and marched without the least opposition into 
 Italy, where he took up his quarters at Aquileia. 
 
 The news of this unexpected surprise carried terror into every 
 place. Valentinian and his mother, in the utmost consternation, 
 took ship, and fled to Thessalonica, whence they sent to the Em- 
 peror Theodosius, to beg his speedy assistance before all was lost. 
 That great prince had been employed in quelling the barbarians 
 on different sides, and. settling the peace of the Church and 
 state in the East, which had hindered him from revenging the 
 death of Gratian. Upon receiving the message of the fugitive 
 young emperor, he left Constantinople, and went to Thessa- 
 lonica, where, in the most tender and paternal manner, he 
 comforted the distressed remains of the family of the great 
 Valentinian I. He represented to the young prince that, by 
 favoring the Arian impiety, and persecuting the Catholic 
 Church, he had provoked heaven ; and he effaced out of his 
 mind all the impressions of heresy ; for it was a fundamental 
 maxim with Theodosius to undertake no enterprise without first 
 doing everything by which he might engage God on his side. 
 Theodosius being then a widower, and meeting at Thessalonica 
 the Princess Galla, a sister to Valentinian II., to give him a 
 pledge of his friendship, married her, and in spring 388, de- 
 clared war against Maximus, and dismissed the ambassador the 
 tyrant had sent to court his favor. He entirely defeated Max- 
 imus upon the banks of the Save, near Siscia, now Peisseg, in 
 Pannonia; and was inclined to spare his life; but at last suf- 
 fered him to be beheaded on the 28th of July, 388, after he had 
 reigned almost five years.
 
 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 1 7. 
 
 Theodosius returned to Milan on the ist of September, and 
 restored the whole v/estern empire to Valentinian, in whose 
 mind, by repeated instructions, he imprinted so deeply the 
 Catholic Faith, that the young prince put himself entirely under 
 the discipline of St. Ambrose, and honored him as his father to 
 his death. His mother, Justina, was dead before the end of the 
 war. The heresiarch Jovinian, having been condemned by 
 Pope Siricius, at Rome, retired to Milan ; but was there re- 
 jected by Theodosius, and anathematized by St. Ambrose, in a 
 council which he held in 390. 
 
 This council was yet sitting, when the news of a dreadful 
 massacre committed at Thessalonica, was brought to Milan, 
 Botheric, one of the imperial officers had been slain in a tumult, 
 which so enraged Theodosius that he issued a mandate for a 
 promiscuous massacre of the inhabitants and about 7,000 per- 
 sons were butchered by the soldiery. The horror with which 
 the news of this tragical scene filled the breast of St. Ambrose 
 and his colleagues is not to be expressed. Soon after, the em- 
 peror, according to his custom, went to church. But St. 
 Ambrose went out and met him at the church-porch, and for- 
 bade him any further entrance, until he should have done pen- 
 ance. Theodosius submitted, accepted the penance which the 
 Church prescribed, and retired to his palace, where he passed 
 eight months in mourning, without ever going into the church, 
 and clad with penitential or mourning weeds. St. Ambrose 
 ordered him to place himself amongst the public penitents in 
 the Church. Sozomen assures us that the emperor made a pub- 
 lic confession of his sin ; and St. Ambrose, in his funeral ora- 
 tion, describes how he knelt at the church door, and lay long 
 prostrate in the rank of the penitents, repeating with David, 
 *' My soul hath cleaved to the pavement : O Lord, restore my 
 life, according to thy word." Theodosius, after his absolution, 
 passed no day to his death on which he did not bewail afresh this 
 offence, into which he was drawn by surprise, and through the 
 instigation of others, as St. Ambrose remarks. 
 
 Theodosius, after staying almost three years in the West, left 
 Valentinian in peaceable possession of that empire, and would 
 carry home no other recompense of his labors and victories
 
 l8 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 
 
 than the glory of having restored that prince, and afforded so 
 many nations a disinterested protection. The young Valentin- 
 ian followed in everything the advice and instructions of St 
 Ambrose, honoring and loving him with as much ardor as his 
 mother had formerly persecuted him with fury. Never was 
 prince more ready to correct his faults. In order to regulate 
 the manner's of the clergy, that they might be the light of the 
 world, he composed, in 386, three books " On the Offices of the 
 Ministers;" in which, however, he often descends to general 
 precepts of morality adapted to Christians of all denominations. 
 One of St. Ambrose's last actions was the ordination of St. 
 Honoratus, Bishop of Vercelli. A few days before he fell sick, 
 he foretold his death, but said he should live till-Easter. Before 
 he took his bed he continued his usual studies, and expounded 
 the forty-third psalm. After having ordained a bishop of Pavia, 
 he was taken so ill that he kept his bed a long time. Upon this 
 news. Count Stilico, the guardian and prime-minister of Hono- 
 rius, who governed the western empire, was much troubled, and 
 said publicly, " The day that this great man dies, destruction 
 hangs over Italy." And, therefore, sending for as many of the 
 nobility and magistrates of the city as he knew had the greatest 
 interest and sway with the bishop, he persuaded them to go to 
 him, and by all means prevail with him to beg of God a longer 
 life. They went, and standing about his bed with tears, en- 
 treated him to intercede with heaven for his own life, for the 
 sake of others ; to whom he answered, " I have not so behaved 
 myself among you that I should be ashamed to live longer; nor 
 am I afraid to die, because we have a good master." The day 
 on which he expired, he lay with his hands extended in form of 
 a cross for several hours, moving his lips in constant prayer, 
 thoueh it could not be understood what he said. St. Honoratus, 
 bishop of Vercelli, was there, and being gone into an upper cham- 
 ber to take a little rest, heard a voice crying three times to him : 
 " Arise, and make haste ; for he is going to depart." He went 
 down, and gave him the body of our Lord, which the saint had 
 no sooner swallowed, but he gave up the ghost, St. Ambrose 
 died about midnight before Holy Saturday, the 4th of April, in 
 397. He was about fifty-seven years old, and had been bishop
 
 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. I9 
 
 twenty-two years and four months. The common suffrage of 
 all antiquity has ranked him among the four great doctors of the 
 Latin Church. 
 
 SAINT JOHN CHRYSOSTOM. 
 Archbishop 0) Constanii?iople, and Doctor of the Church. 
 
 This incomparable doctor, on account of the fluency and 
 sweetness of his eloquence, obtained soon after his death the 
 surname of Chrysostom or Golden Mouth, which we find given 
 him by St. Ephrem of Antioch, Theodoret, and Cassiodorus. 
 But his tender piety, and his undaunted courage and zeal in the 
 cause of virtue, are titles far more glorious, by which he holds 
 an eminent place among the greatest pastors and saints of the 
 church. About the year 344, according to F. Stilting, Antioch, 
 the capital city of the East, was ennobled by his illustrious birth. 
 He had one elder sister, and was the only son and heir of 
 Secundus, master of the horse, that is, chief commander of the 
 imperial troops in Syria. His mother Anthusa, left a widow at 
 twenty years of age, continued such the remainder of her life, 
 dividing her time between the care of her family and the exer-. 
 cises of devotion. Her example in this respect made such an 
 impression on our saint's master, a celebrated pagan sophist, that 
 he could not forbear crying out, "What wonderful women have 
 the Christians ! " She manao-ed the estate of her children with 
 great prudence and frugality, knowing this to be part of her 
 duty to God, but she was sensible that their spiritual instruction 
 in virtue was of infinitely greater importance. From their 
 cradle she instilled into them the most perfect maxims of piety, 
 and contempt of the world. The ancient Romans dreaded noth- 
 ing more in the education of youth, than their being ill-taught 
 the first principles of the sciences; it being more difficult to 
 unlearn the errors then imbibed, than to begin on a mere tabula 
 rasa, or blank paper. Wherefore Anthusa provided her son the 
 ablest masters in every branch of literature, which the empire at 
 that time afforded. Eloquence was esteemed the highest ac- 
 complishment, especially among the nobility, and was the surest 
 means of raising men to the first dignities in the state. John
 
 20 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 
 
 Studied that art under Libanius, the most famous orator of that 
 age ; and such was his proficiency, that even in his youth he 
 excelled his masters. Libanius being asked by his pagan friends 
 on his death-bed, about the year 390, who should succeed him in 
 his' school: "John," said he, " had not the Christians stolen 
 him from us." Our saint was then priest. 
 
 The first dignities of the empire were open to John ; but his 
 principal desire was to dedicate himself to God, without reserve, 
 in holy solitude. Christ crucified was the only object of his 
 heart, and nothing could make him look back after he had put 
 his hand to the plough. And his progr >ss in virtue was answer- 
 able to his zealous endeavors. 
 
 St. Meletius, Bishop of Antioch, called the young ascetic 
 to the service of the church, gave him suitable instructions, 
 during three years, in his own palace, and ordained him 
 Reader. 
 
 Four years after, in 374, he retired into the mountains near 
 Antioch, among certain holy anchorets who peopled them, 
 where he remained six years. St. Chrysostom passed four years 
 under the conduct of a veteran Syrian monk, and afterwards 
 two years in a cave as a hermit. The dampness of this abode 
 brought on him a dangerous distemper, and for the recovery of 
 his health he was obliged to return into the city. He was 
 ordained deacon by St. Meletius, in 381, and priest by Flavian 
 in 386, who at the same time constituted him his vicar and 
 preacher, our saint being then in the forty-third year of his age. 
 He discharged all the duties of that arduous station during 
 twelve years, being the hand and the eye of his bishop, and his 
 mouth to his flock. The instruction and care of the poor he 
 regarded as his first obligation ; this he always made his favorite 
 employment and his delight. He never ceased in his sermons 
 to recommend their cause and the precept of almsdeeds to the 
 people. Antioch, he supposes, contained at that time one hun- 
 dred thousand Christian souls; all these he fed with the word of 
 God, preaching several days in the week, and frequently several 
 times on the same day. He confounded the Jews and Pagans, 
 also the Anomaeans, and other heretics. He abolished the most 
 inveterate abuses, repressed vice, and changed the whole face of
 
 GREAT DEFENDERS OF THE FAITH IX EVERY AGE. 21 
 
 that great city. It seemed as if nothing could withstand the 
 united power of his eloquence, zeal, and piety^ 
 
 St. Chrysostom had been five years deacon, and twelve years 
 priest, when Nectarius, Bishop of Constantinople, dying in 397, 
 the emperor Arcadius, at the suggestion of Eutropius the 
 eunuch, his chamberlain, resolved to procure the election of our 
 saint to the patriarchate of that city, and thus John was conse« 
 crated on the 26th of February, in 39S. In regulating his own 
 conduct and his domestic concerns, he retrenched all the orreat 
 expenses which his predecessors had entailed on their dignity, 
 which he looked upon as superfluous, and an excessive prodigal- 
 ity ; and these sums he applied to the relief of the poor, espe- 
 cially of the sick. For this purpose he erected and maintained 
 numerous hospitals, under the government of holy and char- 
 itable priests, and was very careful that all the servants and 
 attendants were persons of great virtue, tenderness, compassion, 
 and prudence. His own family being settled in good order, the 
 next thing he took in hand after his promotion was the refor- 
 mation of his clergy. This he forwarded by zealous exhorta- 
 tions and proper rules for their conduct, tending both to their 
 sanctification and exemplarity. And to give these his endeav- 
 ors their due force, he lived an exact model of what he incul- 
 cated to others. By the invincible power of his eloquence and 
 zeal he tamed the fiercest sinners, and changed them into meek 
 lambs : he converted an incredible number of idolaters and 
 heretics. His mildness towards sinners was censured by the 
 Novatians: he invited them to repentance with the compassion 
 of the most tender father, and was accustomed to cry out : " If 
 you are fallen a second time, or even a thousand times into 
 sin, come to me and you shall be healed." But he was firm 
 and severe in maintaining discipline, though without harshness; 
 to impenitent sinners he was inflexible. 
 
 Neither was this pastoral care confined to his own flock or na- 
 tion : he extended it to the remotest countries. He sent a 
 bishop to instruct the Nomades or wandering Scythians ; another, 
 an admirable man, to the Goths. Palestine, Persia, and many 
 other distant provinces felt the most beneficent influence of his 
 zeal.
 
 22 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 
 
 In the year 400, St. Chrysostom held a council of bishops at 
 Constantinople, one of whom had preferred a complaint against 
 his metropolitan, Antoninus, the Archbishop of Ephesus, which 
 consisted of several heads, but that chiefly insisted on was sim- 
 ony. All our saint's endeavors to discuss this affair being frus- 
 trated by the distance of places, he found it necessary, at the so- 
 licitation of the .clergy and people of Ephesus, to go in person 
 to that city, though the severity of the winter season, and the ill 
 state of health he was then in, might be sufficient motives for re- 
 tarding this journey. In this and the neighboring cities several 
 councils were held, in which the Archbishop of Ephesus, and 
 several, other bishops in Asia, Lycia, and Phrygia, were de 
 posed for simony. 
 
 It remained that our saint should glorify God by his sufferings, 
 as he had already done by his labors; and if we contemplate 
 the mystery of the cross with the eyes of faith, we shall find him 
 greater in the persecutions he sustained than in all the other oc- 
 currences of his life. 
 
 The first open adversary of our saint was Severianus, Bishop 
 of Gabala, in Syria, to whom the saint had left the care of his 
 church during his absence. This man had acquired the reputa- 
 tion of a preacher, was a favorite of the empress Eudoxia, and 
 had employed all his talents and dexterity to establish himself 
 in the good opinion of the court and people, to the prejudice of 
 the saint, against whom he had preached in his own city. Se- 
 verianus being obliged to leave Constantinople at the saint's re- 
 turn, he made an excellent discourse to his flock on the peace 
 Christ came to establish on earth, and begged they would re- 
 ceive again Severianus, whom they had expelled the city. 
 
 Another enemy of the saint was Theophilus, Patriarch of 
 Alexandria, whom Sozomen, Socrates, Palladius, St. Isidore of 
 Pelusium, and Synesius, accuse of avarice and oppression to 
 gratify his vanity in building stately churches ; of pride, envy, 
 revenge, dissimulation, and an uncontrollable love of power and 
 rule, by which he treated other bishops as his slaves, and made 
 his will the rule of justice. His three paschal letters, which 
 have reached us, show that he wrote without method, and that 
 his reflections and reasonings were neither just nor apposite,
 
 GREAT DEFENDERS OF THE PAITH IN EVERY AGE. 23 
 
 whence the loss of his other writincrs is not much to be regretted. 
 These spiritual vices sullied his zeal against the Anthropo- 
 morphites, and his other virtues. He died in 412, wishing that 
 he had lived always in a desert, honoring the name of the holy 
 Chrysostom, whose picture he caused to be brought to his bed- 
 side, and, by reverencing it, showed his desire to make atone^ 
 ment for his past ill conduct towards our saint. This turbulent 
 man had driven from their retreat four abbots of Nitria, called 
 the tall brothers, on a groundless suspicion of Origenism, as 
 appears from Palladius, though it was believed by St. Jerom, 
 which is maintained by Baronius. St. Chrysostom admitted 
 them to communion, but not till they had juridically cleared 
 themselves of it in an ample manner. This, however, was 
 grievously resented by Theophilus ; but the empress Eudoxia, 
 who, after the disgrace of Eutropius, governed her husband and 
 the empire, was the main spring which moved the whole con- 
 spiracy against the saint. Zozimus, a heathen historian, says 
 that her flagrant avarice, her extortions and injustices, knew no 
 bounds, and that the court was filled with informers, calumnia- 
 tors, and harpies, who, being always on the watch for prey, found 
 means to seize the estates of such as died rich, and to disinherit 
 their children or other heirs. 
 
 No wonder that a saint should displease such a court whilst 
 he discharged his duty to God. He had preached a sermon 
 against the extravagance and vanity of women in dress and 
 pomp. This was pretended by some to have been levelled at 
 the empress ; and Severianus was not wanting to blow the 
 coals. Knowing Theophilus was no friend to the Saint, the 
 empress, to be revenged of the supposed affront, sent to desire 
 his presence at Constantinople, in order to depose him. He 
 obeyed the summons with pleasure, and landed at Constanti- 
 nople, in June, 433, with several Egyptian bishops his creatures, 
 refused to see or lodge with John, and got together a packed 
 cabal of thirty-six bishops, the saint's enemies, in a church at 
 Chalcedon, calling themselves the synod at the Oak, from a 
 great tree which gave name to that quarter of the town. The 
 heads of the impeachment drawn up against the holy bishop 
 were, that he had deposed a deacon for beating a servant; that
 
 24 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 
 
 he had called several of his clergy base men ; had deposed 
 bishops out of his province ; had ordained priests in his domes- 
 tic chapel, instead of the cathedral ; had sold things belonging 
 to the church ; that nobody knew what became of his revenues; 
 that he eat alone ; and that he gave the holy communion to 
 persons who were not fasting : all which were false or frivolous. 
 The saint held a legal council of forty bishops in the city at the 
 same time ; and refused to appear before that at the Oak, alleg- 
 ing most notorious infractions of the canons in their pretended 
 council. The cabal proceeded to a sentence of deposition, 
 which they sent to the city and to the emperor, to whom they 
 also accused him of treason, for having called the empress Jeze- 
 bel, a false assertion, as Palladius testifies. The emperor here- 
 upon issued out an order for his banishment, but the execution 
 of it was opposed by the people, who assembled about the 
 great church to guard their pastor. He declared that he was 
 ready to lay down a thousand lives for them, if at his disposal, 
 and that he suffered only because he had neglected nothing to 
 save their souls. 
 
 On the third day after the unjust sentence given against him, 
 having received repeated orders from the emperor to go into 
 banishment, and taking all possible care to prevent a sedition, 
 he surrendered himself, unknown to the people, to the Count, 
 who conducted him to Prsenetum, in Bithynia. After his depar- 
 ture his enemies entered the city with guards, and Severianus 
 mounted the pulpit, and began to preach, pretending to show 
 the deposition of the saint to have been legal and just. But 
 the people would not suffer him to proceed, and ran about as if 
 distracted, loudly demanding in a body the restoration of their 
 holy pastor. The next night the city was shook with an earth, 
 quake. This brought the empress to reflect with remorse on 
 what she had done against the holy bishop. She applied imme- 
 diately to the emperor, under the greatest consternation, for his 
 being recalled; crying out, "Unless John be recalled, our 
 empire is undone :" and with his consent she despatched letters 
 the same night, inviting him home with tender expressions of 
 affection and esteem, and protesting her ignorance of his ban- 
 ishment. Almost all the city went out to meet him, and great
 
 GREAT DEFENDERS OF THE FAITH IX EVERY AGE. 2$ 
 
 numbers of lighted torches were carried before him. He stop- 
 ped in the suburbs, refusing to enter the city till he had been 
 declared innocent by a more numerous assembly of bishops. 
 But the people would suffer no delay : the enemies of the saint 
 fleJ, and he resumed his functions, and preached to his flock. 
 He pressed the emperor to call Theophilus to a legal synod ; 
 but that obstinate persecutor alleged that he could not return 
 without danger of his life. However, Sozomen relates, that 
 three score bishops ratified his return. But the fair weather 
 did not last long. A silver statue of the empress having been 
 erected on a pillar before the great church of St. Sophia, the 
 dedication of it was celebrated with public games, which, 
 besides disturbing the divine service, engaged the spectators in 
 extravagances and superstition. St. Chrysostom had often 
 preached against licentious shows ; and the very place rendered 
 these the more criminal. On this occasion, fearing lest his 
 silence should be construed as an approbation of the thing, he 
 with his usual freedom and courage, spoke loudly against it. 
 Though this could only affect the Manichaean overseer of these 
 games, the vanity of the empress made her take the affront to 
 herself, and her desires of revenge were implacable. His ene- 
 mies were invited back : Theophilus durst not come, but sent 
 three deputies. Though St. John had forty-two bishops with 
 him, this second cabal urged to the emperor certain canons of 
 an Arian council of Antioch, made only to exclude St. Athana- 
 sius, by which it was ordained that no bishop who had been 
 deposed by a synod, should return to his see till he was restored 
 by another synod. This false plea overruled the justice of the 
 saint's cause, and Arcadius sent him an order to withdraw. 
 He refused to forsake a church committed to him by God, 
 unless forcibly compelled to leave it. The emperor sent troops 
 to drive the people out of the churches on Holy Saturday, and 
 the holy places were polluted with blood and all manner of out- 
 rages. The saint wrote to Pope Innocent, begging him to 
 declare void all that had been done ; for no injustice could be 
 more notorious. He also wrote to beg the concurrence of cer- 
 tain other holy bishops of the West. The pope having received 
 from Theophilus the acts of the false council at the Oak, even
 
 26 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 
 
 by them saw the glaring injustice of its proceedings, and wiote 
 to him, exhorting him to appear in another council, where sen- 
 tence should be given according to the canons of Nice, meaning 
 by those words to condemn the Arian canons of Antioch. He 
 also wrote to St. Chrysostom, to his flock, and several of his 
 friends ; and endeavored to redress these evils by a new council, 
 as did also the emperor Honorius. But Arcadius and Eudoxia 
 found means to prevent its assembling, the very dread of which 
 made Theophilus, Severianus, and other ringleaders of the fac- 
 tion to tremble. 
 
 St. Chrysostom was suffered to remain at Constantinople two 
 months after Easter. On Thursday in Whitsun week the em- 
 peror sent him an order for his banishment. The holy man, who 
 received it in the church, said to those about him, " Come, let us 
 pray, and take leave of the angel of the church." He took leave 
 of the bishops, and, stepping into the baptistry, also of St. Olym- 
 pias and the other deaconesses, who were overwhelmed with grief 
 and bathed in tears. He then retired privately out of the church, 
 to prevent a sedition, and was conducted'by Lucius, a brutish 
 captain, into Bithynia, and arrived at Nice on the 20th of June, 
 404. The saint enjoyed himself comfortably at Nice ; but Cucu- 
 sus was pitched upon by Eudoxia for the place of his banish- 
 ment, a poor town in Armenia, in the deserts of Mount Taurus. 
 The pope refused to hold communion with Theophilus or any 
 of the abettors of the persecution of our saint. He and the em- 
 peror Honorius sent five bishops to Constantinople to insist on 
 a council, and that in the meantime St. Chrysostom should be 
 restored to his see, his deposition having been notoriously un- 
 just. But the deputies were cast into prison in Thrace. His 
 impious enemies, seeing the whole Christian world both honor 
 and defend him, resolved to rid the world of him. With this 
 view they procured an order from the emperor that he should 
 be removed to Arabissus, and thence to Pytius, a town situated 
 on the Euxine Sea, near Colchis, at the extremity of the empire 
 on the frontiers of the Sarmatians, the most barbarous of the 
 Scythians. Two officers were ordered to convey him thither in 
 a limited number of days, through very rough roads, with a 
 promise of promotion if, by hard usage, he should die in their
 
 GREAT DEFENDERS Oi THE FAITH IN EVERY AGE. 27 
 
 hands. They so faithfully obeyed their cruel instructions that 
 before he reached the sea coast of Euxine, he expired at Comana 
 in Pontus in the sixtieth year of his age. His ashes were after- 
 wards carried to Rome, and rest under an altar which bears his 
 name in the Vatican church. The saint was low in stature : 
 and his thin, mortified countenance bespoke the severity of his 
 life. The austerities of his youth, his cold solitary abode in the 
 mountains, and the fatigues of continual preaching, had weak- 
 ened his breast, which occasioned his frequent distempers. But 
 the hardships of his exile were such as must have destroyed a 
 person of the most robust constitution. Pope Celestine, St. 
 Austin, St. Nilus, St. Isidore of Pelusium, and others, call him 
 the illustrious doctor of churches, whose glory shines on every 
 side, who fills the earth with the light of his profound sacred 
 learning, and who instructs by his works the remotest corners 
 of the world, preaching everywhere, even where his voice could 
 not reach. They style him the wise interpreter of the secrets 
 of God, the sun of the whole universe, the lamp of virtue, and 
 the most shining star of the earth. The Incomparable writings 
 of this glorious saint, make his standing and most authentic 
 eulogium. 
 
 SAINT JEROM. 
 Doctor of the Church. 
 
 St. Jerom, who is allowed to have been, in many respects, the 
 most learned of all the Latin fathers, was born at Stridonium, 
 now Sdrigni, a small town upon the confines of Pannonia, Dal- 
 matia, and Italy, near Aquileia. He had a brother much youn- 
 ger than himself, whose name was Paulinian. His father, called 
 Eusebius, was descended from a good family, and had a compe- 
 tent estate ; but, being persuaded that a good education is the 
 most precious inheritance that a parent can leave to his children, 
 took great care to have his son instructed in piety, and in the 
 first principles of literature at home, and afterwards sent him to 
 Rome. 
 
 Being arrived at man's estate, and very desirous of improv- 
 ing his studies, he resolved upon travelling, in order to further
 
 28 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 
 
 this design. A vehement thirst after learning put him upon 
 making a tour through Gaul, where the Romans had erected 
 several famous schools, especially at Marseilles, Toulouse, 
 Bourdeaux, Autun, Lyons, and Triers. It had been St. Jerom's 
 greatest pleasure at Rome to collect a good library, and to 
 read all the best authors : in this such was his passion, that it 
 made him sometimes forget to eat or drink. Cicero and Plau- 
 tus were his chief delight. He purchased a great many books, 
 copied several, and procured many to be transcribed by his 
 friends. 
 
 St. Jerom shut himself up in a monastery at Aquileia for 
 some time, that he might with greater leisure and freedom pur. 
 sue his studies, and then returned to Rome, resolving to betake 
 himself wholly to his studies and retirement. Experience soon 
 convinced him that neither his own country nor Rome were fit 
 places for a life of perfect solitude, at which he aimed, where- 
 fore he resolved to withdraw into some distant country. 
 
 The saint having spent some time at Antioch, went into a 
 hideous desert, lying between Syria and Arabia, in the country 
 of the Saracens, where the holy abbot, Theodosius, received him 
 with great joy, and spent there four years in studies, and the fer- 
 vent exercises of piety. Jerom now began the study of Hebrew 
 and devoted his scholarship to the Holy Scripture. He re- 
 ceived at Antioch the holy order of priesthood before the end 
 of the year Zll \ ^^ which promotion he only consented on this 
 condition, that he should not be obliged to serve that or any 
 other church in the functions of his ministry. Soon after his 
 ordination he went into Palestine, and visited the principal holy 
 places situated in different parts of that country, but made 
 Bethlehem his most usual residence. He had recourse to the 
 ablest Jewish doctors to inform himself of all particulars relating 
 to all the remarkable places mentioned in the sacred history, 
 and he neglected no means to perfect himself In the knowledge 
 of the Hebrew tonorue. For this he addressed himself to the 
 most skilful among the Jews : one of his masters, by whose in- 
 structions he exceedingly improved himself, spoke Hebrew with 
 such gracefulness, true accent, and propriety of expression, that 
 he passed among the Jewish doctors for a true Chaldean.
 
 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 29 
 
 About the year 380, our saint went to Constantinople, there 
 to study the holy scriptures under St. Gregory Nazianzen, who 
 was then bishop of that city. In several parts of his works he 
 mentions this with singular satisfaction, and gratitude for the 
 honor and happiness of having had so great a master in 
 expounding the divine oracles, as that most eloquent and 
 learned doctor. Upon St. Gregory's leaving Constantinople, in 
 381, he returned into Palestine. Not long after, he was called 
 to Rome, as he testifies. He went thither in the same year, 
 381, with St. Paulinus of Antioch and St. Epiphanius, who 
 undertook that journey to attend a council which Damasus 
 held about the schism of Antioch. The two bishops stayed 
 the winter in Rome, and then returned into the East ; but Pope 
 Damasus detained St. Jerom with him, and employed him as his 
 secretary in writing his letters, in answering the consultations of 
 bishops, and in other important affairs of the church. 
 
 Our holy doctor soon gained at Rome a universal love and 
 esteem, on account of his religious life, his humility, eloquence, 
 and learning. Many among the chief nobility, clergy, and 
 monks sought to be instructed by him in the holy scriptures, 
 and in the rules of Christian perfection. He was charged like- 
 wise with the conduct of many devout ladies, as St. Marcella, 
 her sister Asella, and their mother Albina ; Melania the elder, 
 Marcellina, Felicitas, Lea, Fabiola, Laeta, Paula, and her 
 daughters, with many others. 
 
 The instruction of these and many other devout persons did 
 not so engross our saint's time and attention, but he was always 
 ready to acquit himself of all that Pope Damasus recommended 
 to his care, and, by other labors, to render important services 
 to the Catholic Church. After having stayed about three years 
 at Rome, St. Jerom resolved to return into the East, there to 
 seek a quiet retreat. He arrived at Jerusalem in the middle of 
 winter, near the close of the year 385, and in the following 
 spring went into Egypt, to improve himself in sacred learning, 
 and in the most perfect practices of the monastic institute. At 
 Alexandria, he, for a month, received the lessons of the famous 
 Didymus, and profited very much by his conversation in 386. 
 He visited the chief monasteries of Egypt ; after which he re-
 
 30 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 
 
 turned into Palestine, and retired to Bethlehem. It was thought 
 that he could not be further instructed in the knowledge of the 
 Hebrew language ; but this was not his own judgment of the 
 matter ; and he applied again to a famous Jewish master, called 
 Bar-Ananias, who, for a sum of money, came to teach him in the 
 night-time, lest the Jews should know it. Church history, which 
 is called one of the eyes of theology, became a favorite study of 
 our holy doctor'. All the heresies which were broached in the 
 church in his time, found him a warm and indefatigable adver- 
 sary. 
 
 Whilst he was an inhabitant of the desert of Chalcis, he drew 
 his pen against the Luciferian schismatics. After the unhappy 
 council of Rimini, in which many orthodox bishops had been be- 
 trayed, contrary to their meaning, into a subscription favorable 
 to the Arians, St. Athanasius, in his council of Alexandria, in 
 362, and other Catholic prelates, came to a resolution to admit 
 those prelates to communion, upon their repentance. This in- 
 dulgence displeased Lucifer, Bishop of Cagliari, a person famous 
 for his zeal and writings against the Arians, in the reign of Con- 
 stantius. St. Jerom composed a dialogue against the Lucifer- 
 ians, in which he plainly demonstrates, by the acts of the coun- 
 cil of Rimini, that in it the bishops were imposed upon. In the 
 same work he confutes the private heresy of Hilary, a Lucifer- 
 ian deacon at Rome, that the Arians, and all other heretics 
 and schismatics, were to be rebaptized ; on which account St. 
 Jerom calls him the Deucalion of the world. 
 
 Our holy doctor, whilst he resided at Rome, in the time of 
 Pope Damasus, in 384, composed his book against Helvidius, 
 " On the Perpetual Virginity of the Blessed Virgin Mary." 
 Two years after this, St. Jerom wrote two books against Jo- 
 vinian. 
 
 Our saint was also engaged in a long war against Origenism. 
 St. Jerom could suffer no heresy to pass without his censure. 
 Being informed by one Ctesiphon, that the errors of Pelagius 
 made great progress in the East, and that many were seduced 
 by them, he wrote him a short confutation thereof in 414. He 
 again handled the same questions in his Dialogue against the 
 Pelagians, which he published in 416.
 
 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 3 1 
 
 Nothing has rendered the name of St. Jerom so famous as 
 his critical labors on the holy scriptures. For this the church 
 acknowledges him to have been raised by God through a special 
 providence, particularly assisted from above, and she styles him 
 the greatest of all her doctors in expounding the divine oracles. 
 Pope Clement VIII. scruples not to call him a man, in translat- 
 ing the holy scriptures, divinely assisted and inspired. He was 
 furnished with the greatest helps for such an undertaking: liv- 
 ing many years upon the spot, whilst the remains of ancient 
 places, names, customs which were still recent, and other cir- 
 cumstances, set before his eyes a clearer representation of many 
 things recorded in holy writ than it is possible to have at a great 
 distance of place and time. The Greek and Chaldaicwere then 
 living languages, and the Hebrew, though it had ceased to be 
 such from the time of the captivity, was not less perfectly under- 
 stood and spoken among the doctors of the law in its full extent, 
 and with the true pronunciation. It was carefully cultivated in 
 the Jewish academy, or great school of Tiberias, out of which 
 St. Jerom had a master. 
 
 A Latin translation of the Bible was made from the Greek in 
 the time of the apostles, and probably approved or recommended 
 by some of them, especially, according to Rufinus, by St. Peter, 
 who, as he says, sat twenty-five years at Rome. In the fourth 
 century great variations had crept into the copies, as St. Jerom 
 mentions, so that almost every one differed. For many that 
 understood Greek undertook to translate anew some part, or to 
 make some alterations from the original. However, as Blan- 
 chini observes, these alterations seem to have been all grafted 
 upon, or inserted in, the first translation ; for they seem all to 
 have gone under the name of the Latin Vulgate, or Common 
 Translation. Amongst them one obtained the name of the 
 Italic, perhaps because it was chiefly used in Italy and Rome ; 
 and this was far preferable to all the other Latin editions, as St. 
 Austin testifies. To remedy the inconvenience of this variety 
 of editions, and to correct the faults of bold or careless copiers, 
 Pope Damasus commissioned St. Jerom to revise and correct 
 the Latin version of the gospels by the original Greek, which 
 this holy doctor executed to the great satisfaction of the whole
 
 32 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 
 
 church. He afterwards did the same with the rest of the New 
 Testament. This work of St. Jerom's differs very much in the 
 words from the ancient Itahc. It insensibly took place in all 
 the Western churches, and is the Latin Vulgate of the New 
 Testament, which is now everywhere in use. The edition of 
 the Greek Septuagint which was inserted in Origen's Hexapla, 
 being the most exact extant, St. Jerom corrected by it the 
 ancient Italic of many books of the Old Testament, and twice 
 the Psalter: first, by order of Pope Damascus, at Rome, about 
 the year 382 ; and a second time at Bethlehem, about the year 
 
 389. ^ 
 
 His new translation of the books of the Old Testament, writ- 
 ten in Hebrew, made from that original text, was a more noble 
 and a more difficult undertaking. Many motives concurred to 
 engage him in this work; as, the earnest entreaties of many 
 devout and illustrious friends, the preference of the original to 
 any version how venerable soever, and the necessity of answer- 
 ing the Jews, who in all disputations would allow no other. 
 Having triumphed over all vices, subdued the infernal monsters 
 of heresies, and made his life a martydom of penance and labors, 
 at length by a fever, in a good old age, he was released from 
 the prison of his body, in the year 420, on the 30th of Septem- 
 ber. His festival is mentioned in the Sacramentary of St. 
 Gregory, and in the Martyrologies of Bede, Usuard, etc. He 
 was buried in a vault at the ruins of his monastery, at Bethle- 
 hem ; but his remains lie at present in the Church of St. Mary 
 Major at Rome. 
 
 SAINT AUGUSTINE, BISHOP. 
 And Doctor of the Church. 
 
 So great is the veneration which popes, councils, and the 
 whole church have paid to the memory of this glorious saint, 
 through every succeeding age since his time, that to load this 
 sketch with a list of his illustrious panegyrists would be a super- 
 fluous labor, and barely to copy the sober praises which the 
 most judicious Christian critics have bestowed on his extraordi- 
 nary learning and sanctity, would be like carrying water to the
 
 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 33 
 
 aca ; for the name of the great St. Austin is alone the highest 
 eulogium and panegyric, raises in all persons the most exalted 
 idea, and commands the most profound respect. This perfect 
 model of true penitents, this triumphing champion of our holy 
 faith and confounder of heresies, this bright light and most 
 o-lorious doctor of the Church of Christ, was born on the i ^th of 
 November, in the year 354, at Tagaste, a small town of Nu- 
 midia, in Africa, not far from Hippo, but at some distance from 
 the sea, which the saint had never seen till he was grown up. 
 His parents were of good condition, yet not very rich ; his father, 
 Patricius, was an idolater, and of a hasty choleric disposition ; 
 but by the holy example and prudent conduct of St. Monica, 
 his wife, he at length learned the humility and meekness of the 
 Christian religion, and was baptized a little before his death. 
 She bore him several children. Our saint had the misfortune 
 to fall, in his youth, like the prodigal son, into the most fright- 
 ful gulf of vice and spiritual miseries, of which himself has drawn 
 a lively portraiture in the first books of his Confessions, both for 
 his own greater humiliation, and to deplore his blindness and 
 ingratitude towards God, to set forth the infinite riches of the 
 divine mercy, and to propose the example of his own fall as a 
 warninor to others. 
 
 By the care of his pious mother he was instructed in the 
 Christian religion, and taught to pray. He was made a cate- 
 chumen by being marked with the sign of the cross, and by 
 blessed salt being put in his mouth ; and whilst he went to 
 school in his own town, falling dangerously ill, he desired bap- 
 tism, and his mother got everything ready for it ; but he on a 
 sudden grew better, and it was deferred. 
 
 Patricius, who was a worldly man, and continued still an idola- 
 ter, perceived that his son Austin had an excellent genius, and 
 a wonderful disposition for learning, and with a view to his fu- 
 ture preferment, spared nothing to breed him up a scholar. 
 
 Austin went to Carthage towards the end of the year 370, in 
 the beginning of the seventeenth 3^ear of his age. There he 
 easily held the foremost place in the school of rhetoric, and ap- 
 plied himself to his studies, with so much eagerness and pleasure, 
 that it was with great difficulty that he was drawn from them.
 
 34 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 
 
 His father, Patricius, died soon after he had been baptized, 
 in 371 ; but Austin still continued his studies at Carthage. 
 Soon after this he fell into the sect of the Manichees, in which 
 he continued between eight and nine years, from the nineteenth 
 to the twenty-eighth year of his age. His vanity was soothed 
 and flattered by the Manichees, who pretended to try everything 
 by the test of bare reason, and scoffing at all those who paid a 
 due deference to the authority of the Catholic Church, as if 
 they shackled reason, and walked in trammels. It was by this 
 artifice that he was seduced and caught in their nets; they 
 promised to show him everything by demonstration, banishing 
 all mystery, and calling faith weakness, credulity, and ignorance. 
 "They said that, setting aside dreadful authority, they would 
 lead men to God, and free them from all error by reason alone." 
 
 However, soon perceiving that these heretics were more dex- 
 trous in disputing against others, than in defending or proving 
 their own tenets, on this account he remained rather a seeker 
 than a perfect Manichee, and continuing among them only in 
 the rank of a hearer, he would never be initiated amonof their 
 Elect. He had attained to a perfect understanding of most of 
 the liberal sciences at scarce t\Venty years of age, but says of his 
 learning at that time, because he did not apply himself with it 
 to the true knowledge of God : " What did this profit me, when 
 indeed it did me harm ? " 
 
 In the twentieth year, to ease his mother or the charge of his 
 education, he left Carthage, and returning to her, set up a school 
 of grammar and rhetoric at Tagaste ; but she, who was a good 
 Catholic, and never ceased to weep and pray for his conversion, 
 forbore to sit at the same table, or to eat with him, hoping by 
 this severity and abhorrence of his heresy, to make him enter 
 into himself. Some time after, finding her own endeavors to 
 reclaim him unsuccessful, she repaired to a certain bishop, and 
 with tears besought him to discourse with her son upon his er- 
 rors. The prelate excused himself for the present, alleging that 
 her son was yet unfit for instruction, being intoxicated with the 
 novelty of his heresy, and bloated with conceit, having often 
 puzzled several Catholics who had entered the lists with him, 
 and were more zealous than learned. " Only pray to our Lord
 
 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 35 
 
 for him," said he, "your son will at length discover his error and 
 impiety." She still persisted, with many tears, importuning 
 him that he would see her unhappy son ; but he dismissed her, 
 saying, " Go your way ; God bless you ; it cannot be that a 
 child of those tears should perish." Which words she received 
 as an oracle from heaven. She was also comforted by a dream, 
 in which she seemed to see a young man, who having asked the 
 cause of her sorrow and daily tears, bid her be of good courage, 
 for where she was, there her son also was. Upon which she, 
 looking about, saw Austin standing upon the same plank with 
 herself. This assurance, and her confidence in the divine mercy, 
 gave her present comfort ; but she was yet to wait several years 
 for the accomplishment of her earnest desires, and to obtain it 
 by many importunate prayers and tears, which she could not but 
 put forth in abundance, while she saw her beloved son an en- 
 emy to that God whom she loved far more than her son or her- 
 self. 
 
 Not being able any longer to bear his native country, he re- 
 moved to Carthage where he opened a school of rhetoric, gained 
 great applause in the public disputations, and carried away the 
 principal prizes in the theatre for the best performances in 
 poesy and oratory. 
 
 Austin, being disgusted at the disorderly behavior of the stu- 
 dents at Carthage, resolved to go to Rome, where scholars were 
 kept under stricter discipline. There he also soon became dis- 
 satisfied, and accepted an invitation to proceed to Milan, where 
 the people were in search of a teacher of rhetoric. 
 
 At Milan he was received with great applause, and the most 
 ingenious persons of that city were soon convinced that he de- 
 served the high opinion they had entertained of him. The holy 
 bishop, St. Ambrose, gave him particular marks of his respect. 
 St. Austin was very desirous of being acquainted with him, not 
 as with a teacher of the truth, which he thought impossible to 
 be found among the Catholics, but only as a person of great 
 learning and reputation, and one who was obliging and friendly 
 to him. He frequently attended his sermons, not with any de- 
 sire of profiting by them, but to gratify his curiosity, and to in- 
 form himself whether his eloquence answered the fame he had
 
 36 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 
 
 heard concerning him. He was very intent upon his words, and 
 found his discourse elegant and more learned than that of Faus- 
 tus, the Manichaean, yet not so pleasing in the delivery. Austin 
 aimed only at gratifying his ears, and despised the matter which 
 the bishop treated : yet his doctrine, like a distilling rain, insen- 
 sibly made impression on his heart, and caused the seeds of vir- 
 tue to spring forth therein. He began to think there was good 
 argument and reason in what he said, and that the Manichees 
 unjustly derided and cast contempt on the writings of the law 
 and the prophets ; but he was not yet convinced of the goodness 
 of the Catholic cause, and he continued in suspense, withhold- 
 ing his heart from giving any assent, for fear of a precipice ; 
 though he learned from St. Ambrose's discourses that Catholics 
 did not hold what the Manichees charged them with. 
 
 He found the writings of the Platonic philosophers bred in 
 his soul pride, and not humility, making him to have a mind to 
 seem wise, and leaving him full of his punishment, instead of 
 teaching him to bewail his own misery. Finding nothing in 
 them about the great mystery of man's redemption, or Christ's 
 incarnation, he with great eagerness of mind betook himself to 
 read the New Testament, especially the writings of St. Paul, in 
 which he then besfan to take grreat delisfht. Here he found the 
 testimonies of the Old Testament admirably illustrated, the 
 glory of heaven displayed, and the way clearly pointed out 
 which leadeth us thither ; here he learned that which he had 
 lonor felt, that he had a law in his members warringf aeainst the 
 law in his mind, and that nothing could deliver him from this 
 body of death but the grace of Jesus Christ. He perceived an 
 infinite difference between the doctrine of him who styled him- 
 self the last of the apostles, and that of those proud philosophers 
 who esteemed themselves the greatest of men. Austin himself 
 was now convinced of the truth and excellency of that virtue 
 which the divine law prescribes in the Catholic Church, but was 
 still predjudiced with such an apprehension of insuperable diffi- 
 culties in the practice as kept him from resolutely entering upon 
 it. 
 
 While busy with his friend Alipius in studying the Pauline 
 epistles, his strength of mind became intolerable ; the thought
 
 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 37 
 
 of divine purity fighting in his heart with the love of the world 
 and of the flesh overcame him ; and rushing out to the garden 
 flung himself under a fig-tree and poured out his heart to God 
 in a flood of tears. 
 
 On a sudden he heard, as it were, the voice of a child, from a 
 neighboring house, which singing, frequently repeated these two 
 words in Latin, Tolle Lege; To lie Lege : that is, " Take up, and 
 read ; take up, and read." Whereupon, he rose up suppressing 
 the torrent of his tears, and he interpreted the voice to he noth- 
 ing less than a divine admonition, remembering that St. Antony 
 was converted from the world to a life of retirement by hearing 
 an oracle of the gospel read. Therefore he returned in haste to 
 the place where Alipius was sitting, for he had left there the 
 book of St. Paul's epistles. He catched it up, opened it, and 
 read in silence the following words, on which he first cast his 
 eyes : " Not in revelling and drunkenness ; not in chamberings 
 and impurities; not in strifes and envy ; but put ye on the Lord 
 Jesus Christ, and make not provision for the flesh in its concupi- 
 scences." He w^ould read no further, nor was there need ; for 
 at the end of these lines, as it were, by a new gleam of confi- 
 dence and security streaming into his heart, all the darkness of 
 his former hesitation was dispelled. He shut the book, having 
 put a mark upon the place, and with a calm and serene counte- 
 nance told Alipius what had passed in his soul. Alipius desired 
 to see the passage he had read, and found the next words to be: 
 " He that is weak in faith, take unto you ; " which he applied to 
 himself. Being of virtuous inclinations, and a sweet disposition, 
 he readily joined his friend in his good resolution. They im- 
 mediately went in, and told his good news to St. Monica, who 
 was transported with joy. She had followed her son into Italy, 
 and came to him at Milan soon after he had abandoned the 
 Manichaean heresy and before he embraced the Catholic faith. 
 for which happiness she continued still to pray, and for his per- 
 fect conversion from vice and irresfularities till she saw both 
 accomplished. 
 
 The conversion of St. Austin happened in the year 386, the 
 thirty-second of his age, in the month of August or September. 
 At the same time he determined to quit his school and profes-
 
 38 GREAT DEFENDERS OF TilE FAFIH IN EVERY AGE. 
 
 sion of teaching rhetoric ; but deferred the execution of this res- 
 olution three weeks, till the vacation, which was in the time of 
 the vintage. 
 
 The time being come when St. Austin was to enter his name 
 among the Competentes, in order to prepare himself for baptism, 
 he came to Milan in the beginning of Lent, in 387. St. Austin 
 was baptized by St. Ambrose on Easter-eve, in 387, together 
 with Alipius, and his son Adeodatus, who was about fifteen 
 years of age. 
 
 Our saint had no sooner received the sacrament of regenera- 
 tion but he found himself freed from all anxiety concerning 
 his past life. Nor was he ever satiated with the wonderful 
 sweetness he enjoyed in considering the depth of the divine 
 counsels concerning the salvation of man. Soon after this, de- 
 siring to devote himself entirely to the divine service in a life of 
 solitude, he resolved to return into Africa. Accordingly he 
 went, on his way thither, from Milan to Rome, together with 
 his mother and several of his friends, where they continued from 
 the month of April to the September following. Going thence 
 to Ostia with an intention to embark there, he lost St. Monica, 
 who died in that seaport before the 13th of November, in 387. 
 
 Upon this accident Austin went back to Rome, and stayed 
 there till the following year. He landed at Carthage about 
 September, in 388, and there lodged for some time in the house 
 of a virtuous lawyer, named Innocent. St. Austin made a very 
 short stay at Carthage, making all possible haste to retire to his 
 house in the country, with certain devout friends. There he 
 lived almost three years entirely disengaged from all temporal 
 concerns, serving God In fasting, prayer, good works, meditat- 
 ing upon his law day and night, and instructing others by his 
 discourses and books. The religious Order of the hermits of 
 St. Austin dates Its foundation from this epoch, in 388. 
 
 St. Austin applied himself to pious meditation, and the study 
 of the sacred writings. 
 
 St. Austin had enjoyed his solitude near Tagast^ almost 
 three years, when a person of consideration and probity, one of 
 the emperor's agents at Hippo Regius, a maritime town not far 
 from Tagaste, desired very much to converse with him at lels-
 
 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 39 
 
 ure about the state of his soul. The saint carefully avoided 
 going to any cities in which the sees were vacant, for fear of 
 being chosen to the episcopal dignity ; but there being then a 
 bishop at Hippo, he went thither on this occasion without sus- 
 pecting any danger. Valerius, bishop of that city, had men- 
 tioned to his people the necessity of ordaining a priest for the 
 service of his church. One day, when St. Austin was come into 
 the church, they laid hands on him, and presented him to Val- 
 erius, desiring with great earnestness and loud cries, that he 
 might be forthwith ordained priest. St. Austin burst into 
 tears, considering the great dangers that threatened him in that 
 charge ; but was obliged in the end to acquiesce, and was or- 
 dained priest about the end of the year 390. 
 
 St. Austin preached constantly, sometimes every day, and 
 sometimes twice on the same day. He did not desist even 
 when he was so weak as to be scarce able to speak ; but he 
 seemed to gather strength in preaching, and his ardor for the 
 salvation of souls made him forget the pains of sickness. Wher- 
 ever he went, even in the dioceses of other bishops, he was con- 
 stantly required to feed the people with the bread of life, and 
 was always heard with great eagerness ; his sermons were re- 
 ceived with universal applause, and according to the custom of 
 that age, with clappings and acclamations ; but what alone 
 gave him pleasure, was the wonderful fruit which they never 
 failed to produce. 
 
 Valerius, finding himself sinking under the weight of his 
 years and infirmities, and fearing lest his church should be de- 
 prived of Austin by some other city demanding him for their 
 bisiiop, procured privately the consent of St. Aurelius, Arch- 
 bishop of Carthage, and the approbation of his own people, and 
 the neighboring prelates of his province of Numidia, to make 
 him his coadjutor in the bishopric. St, Austin strenuously op- 
 posed the project, but was compelled to acquiesce in the will of 
 heaven, and was consecrated in December, 395, having in No- 
 vember entered into the forty-second year of his age. Valerius 
 died the year following. 
 
 There perhaps never was a man endowed by nature with a 
 more affectionate and friendly soul than the great St. Austin :
 
 40 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 
 
 but his tender and benevolent disposition was exceedingly height- 
 ened and improved by the nobler supernatural motive, and most 
 powerful influence of holy charity and religion, of which his let- 
 ters and the sequel of the history of his life will furnish many 
 examples. He conversed freely with infidels, and often invited 
 them to his table ; but generally refused to eat with Christians 
 whose conduct was publicly scandalous and disorderly, and was 
 severe in subjecting their crimes to canonical penance and to the 
 censures of the church. 
 
 The Pagans and the Jews were no small object of our saint's 
 zeal. The latter he confuted by a treatise, in which he shows 
 the Mosaic law was to have an end, and to be changed into the 
 new law. The neighboring city of Madaura was full of idolaters. 
 St. Austin gained their good will by rendering them some im- 
 portant public service, and doing them good offices. Their 
 grateful disposition towards him he improved to their spiritual 
 advantage, and induced them to embrace the faith of Christ, 
 having obliged Longinian, their pontiff, to confess that we must 
 adore one only God, the incomprehensible Creator of all things, 
 and our sovereign good. When Rome was plundered by Alaric 
 the Goth, in 410, the Pagans renewed their blasphemies against 
 the Christian religion, to which they imputed the calamities of 
 the empire. To answer their slanders, St. Austin began his 
 great work of the City of God, in 413, though he only finished it 
 in 426. Several Tertullianists still subsisted at Carthage, whom 
 St. Austin, by his mildness and zeal, reunited to the Catholic 
 Church, as he also did another sect, called, from Abel the patri- 
 arch, Abelonians. 
 
 The sect which then made most noise in Africa, and gave the 
 greatest employment to the zeal of this saint, was that of the 
 Donatists. Constantine the Great passed severe laws against 
 them at Milan, in 316, and banished some of their ringleaders. 
 Valentinian I., Gratian, and Theodosius the Great published 
 new laws against them, and they were divided into so many dif- 
 ferent sects in Mauritania and Numidia, that they themselves did 
 Tiot know their number. 
 
 The Donatists were exceeding numerous in Africa, and obsti- 
 nate to a degree of madness. They reckoned above five hun*
 
 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 4I 
 
 dred bishops of their sect. At Hippo the number of Catholics 
 was very small, and the Donatists bore so uncontrollable a sway 
 there, that, a little before St. Austin came thither, Faustinus, 
 their bishop, had forbid any bread to be baked in that city 
 for the use of Catholics, and was obeyed, even by servants who 
 had lived in Catholic families. The holy doctor arriving whilst 
 matters were in this situation, set himself to oppose the reigning 
 heresy, both in public and in private, in the churches and in 
 houses, by his words and writings. Possidius tells us that far 
 the greatest part of Christians in Africa were at that time infec- 
 ted with the errors of the Donatists, and they carried their fury 
 to the greatest excesses, murdering many Catholics, and com- 
 mittino; all acts of violence. 
 
 By the learning and indefatigable zeal of St. Austin, suppor- 
 ted by the sanctity of his life, the Catholics began to gain 
 ground exceedingly ; at which the Donatists were so much ex- 
 asperated, that some enthusiasts among them preached pub- 
 licly, that to kill him would be doing a thing of the greatest ser- 
 vice to their religion, and highly meritorious before God ; and 
 troops of Circumcellions made several attemps to do it when he 
 made the visitation of his diocese. One day he only escaped 
 them by his guide having missed his way ; for which preservation 
 he gave public thanks to God. 
 
 About the year 400 Pelagius, and Celestius his pupil began 
 to propagate their errors, the chief of which regard original sin 
 and divine grace ; the former they denied, and the necessity of the 
 latter : they also afifirmed that a man could live exempt from all sin, 
 without grace, and they extolled the virtues of the pagans. St. 
 Austin maintained the contrary truths of the Catholic faith with 
 invincible force ; and he proved from clear passages in holy 
 scripture, that all men are sinners and bound to pray for the 
 pardon of sins ; for without an extraordinary grace, such as was 
 given to the Virgin Mary, saints offend by small transgressions 
 of a faulty inadvertence, against which they watch, and for 
 which' they live in constant compunction : he also proves that 
 the virtues of heathens are often counterfeit, namely, when they 
 are founded in or infected with motives of vain-glory or other 
 passions ; they are true mortal virtues, and may deserve some
 
 42 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 
 
 temporal recompense, if they spring purely from principles of 
 moral honesty ; but no virtue can be meritorious of eternal life, 
 which is not animated by the principle of supernatural life (that 
 is, divine charity), and which is not produced by a supernatural 
 o-race. He teaches, that the divine grace, obtained for us by 
 Christ's redemption, works in us the consent of our will to all 
 virtue, thoueh not without our free concurrence ; so that all the 
 crood that can be in us is to be attributed to the Creator, and no 
 one can boast of his good works against another ; but God can- 
 not be the author of evil, which rises entirely from the malice 
 and defect of rectitude in the free-will of the creature, to whom 
 nothino- remains without the divine concurrence, but the 
 wretched power of depraving and corrupting itself, or at most of 
 doino- that from self-love which ouo^ht to be done for God alone. 
 It cannot, without grace, do any action of which God is the 
 supernatural end, nor of which, by consequence, he will be the 
 recompense ; but the necessary grace is never wanting but 
 throuorh our fault. 
 
 Pride being become the darling passion of our heart, men are 
 born with a propensity to Pelagianism, or principles which flatter 
 an opinion of our own strength, merit, and self-sufficiency. It is 
 not therefore to be Avondered that this heresy found many advo- 
 cates : next to that of Arianism the church never received a more 
 dangerous assault. The wound which this monster caused, 
 would certainly have been much deeper had not God raised up 
 this eminent doctor of his grace to be a bulwark for the defence 
 of the truth. He was a trumpet to excite the zeal of the other 
 pastors, and, as it were, the soul of all their deliberations, coun- 
 cils, and endeavors to extinguish the rising flame. To him is 
 the church indebted as to the chief instrument of God in over- 
 throwing this heresy. He calmly resigned his spirit into the 
 hands of God, on the 28th of August, 430, after having lived 
 seventy-six years, and spent almost forty of them in the labors 
 of the ministry. He made no will ; for this poor man of Christ 
 had nothing to bequeath. He had given charge that the library 
 which he had bestowed on his church, should be carefully pre- 
 served. 
 
 This saint was not only the oracle of his own times, "but of the
 
 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 43 
 
 principal among all the Latin fathers that came after him, who 
 often have only copied him, and always professed to adhere to his 
 principles ; Peter Lombard, St. Thomas Aquinas, and other 
 eminent masters among the schoolmen, have trod in their steps. 
 The councils have frequently borrowed the words of this holy 
 doctor in expressing their decisions. 
 
 SAINT GREGORY THE GREAT, POPE. 
 
 St. Gregory, from his illustrious actions and extraordinary 
 virtues surnamed the Great, was born at Rome about the year 
 540. Gordianus, his father, enjoyed the dignity of a senator, 
 and was very wealthy ; but, after the birth of our saint, re- 
 nounced the world, and died Regionarius, — that is, one of the 
 seven cardinal deacons who took care of the ecclesiastical dis- 
 tricts of Rome. His mother, Sylvia, consecrated herself to God 
 in a little oratory near St. Paul's. Our saint was called Gregory, 
 which in Greek implies a watchman, as Vigilius and Vigilantius 
 in Latin. In his youth he applied himself, with unabated dili- 
 gence, to the studies of grammar, rhetoric, and philosophy ; and 
 after these first accomplishments, to the civil law and canons of 
 the Church, in which he was perfectly skilled. He was only 
 thirty-four years old, when, in 574, he was made, by the 
 Emperor Justin the Younger, praetor, or governor and chief 
 magistrate of Rome. After the death of his father, he built and 
 endowed six monasteries in Sicily, out of the estates which he 
 had in that island, and founded a seventh in his own house in 
 Rome, which was the famous monastery of St. Andrew, on the 
 hill Scarus, now possessed by the Order of Camaldoli. The 
 first abbot of this house was Hilarion ; the second Valentinus, 
 under whom St. Gregory himself took the monastic habit in 575^ 
 being thirty-five years old. In this retirement, Gregory applied 
 himself with that vigor to fasting and the study of the sacred 
 writings, that he thereby contracted a great weakness in his 
 stomach, and used to fall into fits of swooning if he did not fre- 
 quently eat. What gave him the greatest affliction was his not 
 being able to fast on an Easter-eve, a day on which, says John 
 the Deacon, every one, not even excepting little children, are 
 used to fast. His s^reat desire of conforminsf to the universal
 
 44 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 
 
 practice on that day occasioned his applying to a monk of emi- 
 nent sanctity, named Eleutherius, with whom having prayed, 
 and besouoht God to enable him to fast at least on that sacred 
 day, he found himself on a sudden so well restored, that he not 
 only fasted that day, but quite forgot his illness, as he himself 
 relates. 
 
 It was before his advancement to the See of Rome, or even 
 to the government of his monastery, that he first, as Paul the 
 Deacon testifies, projected the conversion of the English nation. 
 This great blessing took its rise from the following occasion : 
 Gregory happened one day to walk through the market, and 
 here taking notice that certain youths of fine features and com- 
 plexion were exposed to sale, he inquired what countrymen they 
 were, and was answered that they came from Britain. He 
 asked if the people of that country were Christians or heathens, 
 and was told they were still heathens. Then Gregory, fetching 
 a deep sigh, said : " It was a lamentable consideration that the 
 prince of darkness should be master of so much beauty, and 
 have so comely persons in his possession, and that so fine an 
 outside should have nothing of God's grace to furnish it 
 within." This incident made so great an impression upon him, 
 that he applied himself soon after to Pope Benedict I., and ear- 
 nestly requested that some persons might be sent to preach 
 Christianity in Britain, and was only prevented by the command 
 of his ecclesiastical superiors from going in person to seek the 
 realization of his pious wish. Not long after, the same Pope, 
 according to John the Deacon and the Benedictines, or as Paul 
 the Deacon and Baronius say, his successor, Pelagius II., made 
 him one of the seven deacons of the church at Rome, who 
 assisted the Pope. Pelagius II. sent him to Constantinople in 
 quality of Apocrisiarius, or Nuncio of the Holy See, to the 
 religious Emperor Tiberius, by whom the saint was received 
 and treated with the highest distinction. This public employ- 
 ment did not make him lay aside the practices of a monastic 
 life, in order to which he had taken with him certain monks of 
 his house, with whom he might the better continue them, 
 and by their example to excite himself to recollection and 
 prayer. At the request of St. Leander, Bishop of Seville,
 
 GREAT DEFENDERS OF THE FAITH IN EVERY ACE. 4$ 
 
 whom he saw at Constantinople, he wrote in that city his thirty- 
 five books of Morals upon Job, giving chiefly the moral and 
 allegorical interpretations of that sacred book, in such a man- 
 ner as to reduce into one body the most excellent principles of 
 morality, and also of an interior life, of both which this admira- 
 ble work hath been ever since regarded as the great storehouse 
 and armory. Out of it St. Isidore, St. Thomas, and other mas- 
 ters of those holy sciences, have chiefly drawn their sublime 
 maxims. Mauritius having married the daughter of Tiberius, 
 in 582, who had the empire for her dowry, St. Gregory was 
 pitched upon to stand godfather to his eldest son. Eutychius 
 was at that time Patriarch of Constantinople. This prelate, 
 having suffered for the faith under Justinian, fell at length into 
 an error, importing, that after the general resurrection, the glo- 
 rified bodies of the elect will be no longer palpable, but of a 
 more subtle texture than air. This error he couched in a cer- 
 tain book which he wrote. St. Gregory was alarmed, and held 
 severaPconferences with the patriarch upon that subject, both in 
 private and before the emperor, and clearly demonstrated from 
 the Scriptures that the glorified bodies of the saints will be the 
 same which they had on earth, only delivered from the appen- 
 dixes of mortality ; and that they will be palpable as that of 
 Christ was after the resurrection. The good bishop, being 
 docile and humble, retracted his mistake, and shortly after fall- 
 ing sick, in presence of the emperor who had honored him 
 with a visit, taking hold of his skin with his hand, said, " I pro- 
 fess the belief that we shall all rise in this very flesh." 
 
 Pope Pelagius recalled St. Gregory in 584 and also made him 
 his secretary. Pope Pelagius II. dying in the beginning of the 
 great pestilence, in January, 590, the clergy, senate, and Roman 
 people unanimously agreed to choose St. Gregory for their 
 bishop, although he opposed his election with all his power. 
 He was consecrated on the 3d of September, in 590, John, 
 Archbishop of Ravenna, modestly reprehended his cowardjce, 
 in endeavoring, by flight, to decline the burden of the pastoral 
 charge. In answer to his censure, and to instruct all pastors, 
 soon after his exaltation he wrote his incomparable book, "On 
 the Pastoral Care," setting forth the dangers, duties, and obliga*
 
 46 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 
 
 tions of that charge, which he calls, from St. Gregory Nazian- 
 zen, the art of arts, and science of sciences. So great was the 
 reputation of this performance, as soon as it appeared, that the 
 Emperor Mauritus sent to Rome for a copy; and Anastasius, 
 the Holy Patriarch of Antioch, translated it into Greek. Many 
 popes and councils have exhorted and commanded pastors of 
 souls frequently to read it, and in it, as in a looking-glass, to 
 behold themselves. Our English saints made it always their 
 rule, and King Alfred translated it into the Saxon tongue. In 
 this book we read a transcript of the sentiments and conduct of 
 our excellent pastor. His zeal for the glory of God, and the 
 angelical function of paying him the constant tribute of praise 
 in the Church, moved him, in the beginning of his pontificate, 
 to reform the Church music. Preaching he regarded as the 
 prfncipal and most indispensable function of every pastor of 
 souls, as it is called by St. Thomas, and was most solicitous to 
 feed his flock w^ith the Word of God. His forty homilies on 
 the Gospels, which are extant, show that he spoke in a plain 
 and familiar style, and without any pomp of words, but with a 
 surprising eloquence of the heart. The same may be said of 
 his twenty-two homilies on Ezekiel, which he preached whilst 
 Rome was besieged by the Lombards, in 592. 
 
 This great Pope always remembered that, by his station, he 
 was the common father of the poor. He relieved their necessi- 
 ties with so much sweetness and affability, as to spare them the 
 confusion of receiving the alms ; and the old men among them 
 he, out of deference, called his fathers. He often entertained 
 several of them at his own table. He kept by him an exact 
 catalogue of the poor, called by the ancients Matriculae ; and he 
 liberally provided for the necessities of each. In the beginning 
 of every month he distributed to all the poor, corn, wine, pulse, 
 cheese, fish, flesh, and oil ; he appointed officers for every street 
 to send every day necessaries to all the needy sick; before he 
 ate he always sent off meats from his own table to some poor 
 persons. One day a beggar being found dead in a corner of a 
 by-street, he is said to have abstained some days from the cele- 
 bration of the Divine Mysteries, condemning himself of a ne- 
 glect in seeking the poor with sufficient care. He entertained
 
 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 47 
 
 great numbers of strangers, both of Rome and in other coun- 
 tries, and had every day twelve at his own table, whom his sac- 
 ristan invited. He was most liberal in redeeming captives taken 
 by the Lombards, for which he permitted the Bishop of Fano 
 to break and sell the sacred vessels, and ordered the Bishop of 
 Messana to do the same. He extended his charity to the here- 
 tics, whom he sought to gain by mildness. He wrote to the 
 Bishop of Naples to receive and reconcile readily those who de- 
 sired it, taking upon his own soul the danger, lest he should be 
 charged with their perdition if they should perish by too great 
 severity. Yet he was careful not to give them an occasion of 
 triumphing by any unreasonable condescension ; and, much 
 more, not to relax the severity of the law of God in the least 
 tittle. He showed great moderation to the schismatics of Istria, 
 and to the very Jews. When Peter, Bishop of Terracina, had 
 taken from the latter their synagogue, St. Gregory ordered it 
 to be restored to them, saying, they are not to be compelled, but 
 converted by meekness and charity. He repeated the same or- 
 ders for the Jews of Sardinia, and for those of Sicily. In his 
 letters to his vicar in Sicily, and to the stewards of the pat- 
 rimony of the Roman Church in Africa, Italy, and other places, 
 he recommends mildness and liberality towards his vassals and 
 farmers ; orders money to be advanced to those that were in 
 distress, which they might repay by little and little, and most 
 rigorously forbids any to be oppressed. He carefully computed 
 and piously distributed the income of his revenues at four terms 
 in the year. In his epistles, we find him continually providino- 
 for the necessities of all churches, especially of those in Italy, 
 which the wars of the Lombards and other calamities had made 
 desolate. Notwithstanding his meekness and condescension, 
 his courage was undaunted, and his confidence in the Divine as- 
 sistance unshaken amidst the greatest difficulties. " You know 
 me," says he, "and that I tolerate a long while ; but when I 
 have once determined to bear no longer, I go with joy against 
 all dangers." 
 
 It is incredible how much he wrote, and, during the thirteen 
 years that he governed the Church, what great things he 
 achieved for the glory of God, the good of the Church, the re-
 
 48 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 
 
 formation of manners, the edification of the faithful, the reHef of 
 the poor, the comfort of the afflicted, the estabUshment of eccle- 
 siastical discipline, and the advancement of piety and religion. 
 
 But our surprise redoubles upon upon us, when we remember 
 his continual bad state of health and frequent sicknesses, and 
 his assiduity in prayer and holy contemplation ; though this 
 exercise it was that gave always wings to his soul. In his own 
 palace he would allow of no furniture but what was mean and 
 simple, nor have any attendants near his person but clergymen 
 or monks of approved virtue, learning and prudence. His 
 household was a model of Christian perfection ; and by his care 
 arts, sciences, and the heroic practice of piety flourished, espe- 
 cially in the city of Rome. The state of Christendom was, at 
 that time, on every side miserably distracted, and stood in need 
 of a pastor whose extraordinary sanctity, abilities, and courage 
 should render him equal to every great enterprise. And such a 
 one was Gregory. The Eastern churches were wretchedly di- 
 vided and shattered by the Nestorians, and the numerous spawn 
 of the Eutychians, — all which he repressed. In the West, Eng. 
 gland was buried in idolatry, and Spain, under the Visigoths, 
 was overrun with the Arian heresy. These two flourishing 
 countries owe their conversion, in a great measure, to his zeal, — 
 especially the former. In Africa he extirpated the Donatists, 
 converted many schismatics in Istria and the neighboring prov- 
 inces, and reformed many grievous abuses in Gaul, whence he 
 banished simony, which had almost universally infected that 
 church. A great part of Italy was become a prey to the Lom- 
 bards, who were partly Arians, partly idolaters. St. Gregory 
 often stopped the fury of their arms, and checked their oppres- 
 sion of the people ; by his zeal he also brought over many to 
 the Catholic faith, and had the comfort to see Agilulph, their 
 king, renounce the Arian heresy to embrace it. 
 
 In 592, Romanus, exarch, or governor of Italy for the em- 
 peror, with a view to his own private interest, perfidiously broke 
 the solemn treaty which he had made with the Lombards, and 
 took Perugia and several other towns. But the barbarians, who 
 were much the stronger, revenged this insult with great cruelty, 
 and besieged Rome itself. St. Gregory neglected nothing to
 
 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 49 
 
 protect the oppressed, and raised troops for the defence of sev- 
 eral places. At length, by entreaties and great presents, he en- 
 gaged the Lombards to retire into their own territories. 
 
 This holy Pope had labored many years under a great weak- 
 ness of his breast and stomach, and was afflicted with slow 
 fevers and frequent fits of the gout, which once confined him to 
 his bed two whole years. God called him to himself on the 
 1 2th of March, the same year, about the sixty-fourth of his age, 
 after he had governed the Church thirteen years, six months, 
 and ten days. 
 
 SAINT DOMINIC. 
 Founder of the Friar Preachers. 
 
 St. Dominic was born in 1 1 70, at Calaruega, anciently called 
 Calaroga, in Old Castille, in the diocese of Osma. He was of 
 the illustrious house of the Guzmans, which has been frequently 
 ennobled by alliances with divers royal families. St. Dominic's 
 father was called Felix of Guzman, and his mother was Jane of 
 of Asa. Such was his fervor in his childhood, that he accus- 
 tomed himself to rise often in the night to pray, and, leaving his 
 soft bed, used to take his rest lying on the hard boards. His 
 uncle, by the mother, the holy archpriest of Gumiel, was his 
 first preceptor. 
 
 The saint, at fourteen years of age, was sent to the public 
 schools of Palentia, which were soon after transferred to Sala- 
 manca, where the university, which is the most famous and best 
 provided in all Spain, was erected in the middle of the thirteenth 
 century. Dominic here laid in a solid stock of learning, and 
 became a great proficient in rhetoric, philosophy and divinity. 
 He was well versed in the knowledge of the holy Scriptures 
 and fathers. The death of his mother was a sensible affliction 
 to him, but he improved it to a more perfect disengagement of 
 his heart from the world. From her example he had learned a 
 tender devotion to the holy Mother of God, and an extraordi- 
 nary affection for the poor ; to assist whom, in a famine, he not 
 only gave all his money and goods, but sold even his books and 
 his own writings and commentaries. This was in the twenty-
 
 50 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 
 
 first year of his age. So heroic a charity touched the hearts of 
 all the masters, scholars, and citizens ; the latter opened their 
 granaries, and the former emptied their purses, to supply the 
 necessitous. Thus Dominic, yet a scholar, became by his ex- 
 ample, a preacher to his masters. The charity with which his 
 heart was moved towards all that were in distress seemed to 
 have no bounds. A poor woman one day begged of him, with 
 many tears, an alms to redeem her brother, who was made a 
 slave by the Moors. The saint's heart seemed rent with com- 
 passion, and having already given away all his money to others, 
 he said to her, " I have neither gold nor silver ; but am able to 
 work. Offer me to the Moor in exchange for your brother. I 
 am willing to be his slave." The woman, astonished at such a 
 proposal, durst not accept it ; but Dominic's charity was not 
 less before God. As soon as he had finished his studies and 
 taken his degrees, he explained the holy scriptures in the 
 schools, and preached the word of God to the people at Palentia 
 with wonderful reputation and success. Every one looked upon 
 the man of God as an oracle, consulted him in all doubts, 
 whether of learning or of conscience, and acquiesced in his de- 
 cisions. 
 
 Azebedo, a zealous pastor, being made bishop of Osma, in 
 1 198, reformed his chapter, introducing into it regular canons and 
 invited St. Dominic to accept a canonry. He practiced all the 
 austerities of the ancient fathers of the desert, and attained to 
 that purity of heart and perfect disengagement from creat- 
 ures which made up the character of those great saints. 
 
 Alphonsus IX., King of Castille, chose the Bishop of Osma 
 to go ambassador into La Marche to negotiate a match between 
 the daughter of the earl of that country and his son. Prince Fer- 
 dinand. The bishop took Dominic with him. In their way 
 they passed through Languedoc, which was then filled with the 
 abominations of the heresy of the Albigenses. He in whose 
 house they lodged at Toulouse was tainted with it. St. Dominic, 
 pierced to the heart with compassion for the unhappy condition of 
 his soul, in thatone night made him a perfect convert. Being de- 
 sirous to devote themselves to labor for the conversion of souls de- 
 prived of the light of faith, the Bishop and St. Dominic went to
 
 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 5 1 
 
 Rome to ask of Pope Innocent III. leave to stayjn Languedoc to 
 labor among the Albigenses. The holy bishop begged he might 
 be allowed to resign his episcopal see in Spain. This his holi- 
 ness would not consent to, but gave him leave to stay two years 
 in Languedoc. In their return they made a visit of devotion to 
 Citeaux, a place then renowned for the sanctity of the monks 
 that inhabited it. They arrived at Montpellier towards the end 
 of the year 1205, where they met several Cistercian abbots, who 
 were commissioned by the pope to oppose the reigning heresies. 
 The archbishop and Dominic proposed that to labor with suc- 
 cess they ought to employ persuasion and example rather than 
 terror, and that their preachers should imitate the poverty of 
 Christ and the apostles, travelling on foot, without money, 
 equipage, or provisions. The abbots readily came into the pro- 
 posal, and, sent away their horses and servants. These mission- 
 aries saw the dangers and difficulties that attended their under- 
 taking, but they were persuaded they should be abundantly 
 recompensed for all they could suffer, if they should be so happy 
 as to become instrumental in rescuing one soul from the slavery 
 of sin, or to lay down their life in such a cause. The prodigious 
 growth of impiety in that country, and the obstinacy of the dis- 
 ease, moved them to compassion, but did not terrify them, 
 thouofh the evils seemed extreme. The heretics, not content to 
 fill their own country with terror and desolation, overran several 
 other provinces in troops of four, five, or eight thousand men, 
 pillaged the countries and massacred the priests, flaying some 
 alive, and scourging others to death ; in plundering the churches, 
 they broke and profaned the sacred vessels, and sacrilegiously 
 converted the ornaments of the altars into women's clothes. 
 King Philip Augustus cut in pieces ten thousand of these ban- 
 ditti in the province of Berri, they having penetrated into the 
 very centre of his kingdom. Dominic undertook to stem the 
 torrent by his feeble voice ; and God was pleased to make his 
 preaching the instrument of his grace to strike the rocks, to 
 open -the uncircumcised ears, and to soften the hardened hearts 
 of many which even the thunder of a St. Bernard had not been 
 able to move. The conversion of many most obstinate sinners 
 may be regarded as the greatest of our saint's miracles.
 
 52 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 
 
 The first conference of the missionaries with the heretic^ was 
 held in a borough near Montpellier, and lasted eight days; dur- 
 ino- which, each day several remarkable conversions were 
 wrouo-ht. The apostolic men preached after this eight days at 
 Beziers, where they gained several, though the far greater 
 number shut their ears against the Catholic faith. Diego and 
 Dominic proceeded thence to Carcassone and Montreal. At 
 this last place they disputed during fifteen days with the four 
 chiefs of the Albigensian sect, by which conference a hundred 
 and fifty persons were brought over to the truth. 
 
 St. Dominic saw with grief that many children of Catholic 
 parents, for want of the means of procuring a proper education, 
 were neglected in their youth, or fell into the hands of those 
 that corrupted their morals or their faith. To cut off the source 
 of this fatal disorder, being assisted by the liberalities of several 
 bishops, he founded the numerous nunnery of our Lady of 
 Prouille, near Fanjaux, in 1206., which he put under the rule of 
 St. Austin, adding certain particular constitutions, which were 
 approved by Gregory IX. This house became a sanctuary to 
 many ladies who desired to find a secure retreat from the cor- 
 ruption of the world, and a nursery of religion and piety for 
 those who were afterwards to encounter its dangers. This 
 monastery is regarded to this day as the chief or mother-house 
 of all the nuns of this Order. In 1207, the Bishop of Osma 
 returned to his diocese, the two years allowed him by the pope 
 being almost expired. 
 
 He had been almost two years superior of the mission in 
 Languedoc, in which charge, at his departure, he appointed St. 
 Dominic his successor, to whom Pope Innocent III. confirmed 
 the same in 1207. The saint, vested with this authority, estab- 
 lished wholesome regulations to be observed by the zealous 
 preachers who labored with him. 
 
 St. Dominic, during his apostolic labors in Languedoc, insti- 
 tuted the celebrated devotion of the Rosary, consisting of the 
 recital of fifteen Our Fathers and a hundred and fifty Hail 
 Marys, in honor of the fifteen principal mysteries of the life 
 and sufferings of our Blessed Saviour, and of his holy Mother. 
 The divine and most excellent prayer which our Redeemer,
 
 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 53 
 
 who promises to grant all that we request in his name, has 
 drawn up as the form of our supplications, contains the peti- 
 tions of all those things we are to ask or hope for of God, and 
 comprises the exercise of all the sublime virtues by which we 
 pay to him the rational homage of our affections. In the 
 Angelical Salutation are comprised our praises and thanks to 
 God for the great mysteries of the incarnation and of our re- 
 demption, the source of all our good ; and these praises are 
 expressed In words of which the Holy Ghost himself was the 
 author, which, though addressed to the Virgin Mary, contain 
 much more the praises of her Divine Son, whom we acknowl- 
 edge the cause of all hers and our happiness. The earnest 
 intercession of this mother of God, and of mercy, is also im- 
 plored in our behalf both at present and for the tremendous 
 moment of our departure hence; and to move hers and her 
 Divine Son's compassion, we acknowledge our own deep sense of 
 our miseries, which we display before the eyes of heaven under 
 the extensive and most expressive humbling title of sinners. 
 These prayers are so disposed in the Rosary, as to comprise an 
 abstract of the history of our blessed Redeemer's holy life and 
 sufferings, the great object of the continual devotion and medi- 
 tation of Christians ; for each mystery whereof we praise God, 
 and through it ask his graces and blessings for ourselves and 
 others. The ignorance of many, and the blasphemies of others 
 among the Albigenses, with regard to these most sacred mys- 
 teries, moved the zealous and apostolic servant of God to teach 
 the people to honor them by an easy method equally adapted 
 to persons of the weakest understanding and to those that are 
 most learned, or the most advanced in the exercises of sublime 
 contemplation, who find in it a most inexhausted fund of the 
 highest acts of faith, hope, divine love, praise and thanksgiving, 
 with a supplication for succor in all spiritual and corporal 
 necessities, which they always repeat with fresh ardor. St. 
 Dominic afterwards established the same method of devotion at 
 Bologna and in other places. 
 
 The saint, after having founded his nunnery of Prouille, 
 established an institute afterwards called his third Order, in 
 which the strictest regularity is observed, but no extraordinary
 
 54 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 
 
 austerities are prescribed. Some persons of this third Order 
 live in monasteries, and are properly nuns ; others live in their 
 own houses, and endeavor to sanctify their work and the duties 
 of a civil life by certain exercises of regularity and devotion, and 
 by dedicating part of their time to works of mercy, especially in 
 serving the poor in hospitals and prisons. St. Dominic had 
 spent ten years in preaching in Languedoc, when, in 1215, he 
 founded his religious Order of Preaching Friars, the plan of 
 which he had meditated some time before. The principal aim 
 of the saint by this institution was to multiply in the church 
 zealous preachers, whose spirit and example might be a means 
 more easily to spread the light of faith, and the fire of divine 
 charity, and to assist the pastors in healing the wounds which 
 the church had received by the inundation of heresy and vice. 
 
 To establish it the founder was obliged to go to Rome, 
 whither he accompanied Fulco, the Bishop of Toulouse, who 
 was called to assist at the fourth general council of Lateran. 
 
 After a mature consultation with his sixteen colleagues, of 
 whom eight were Frenchmen, seven Spaniards, and one Eng- 
 lishman, he made choice of the rule of the canons of the great 
 St. Augustine, who was himself an eminent preacher. He 
 added certain particular constitutions, and borrowed from the 
 Order of Premontre the rule of observing perpetual abstinence 
 from flesh, and a rigorous fast from the Feast of the Exaltation 
 of the Cross to Easter. 
 
 Pope Honorius III. confirmed his Order and its constitutions 
 by two bulls, both dated on the 26th of December, 12 16. He 
 detained the saint several months in Rome to preach in that 
 city ; which commission he executed with incredible applause 
 and success. He put the pope in mind that several persons 
 that attended his court could not seek instructions abroad, and 
 therefore a domestic master of the sacred studies in his palace 
 would be of great advantage. His holiness hereupon created 
 the office of Master of the Sacred Palace, who by his place is 
 the pope's domestic theologian, assists at all consistories, 
 whether public or private, confers the degree of doctor at 
 court, approves all theses and books, and nominates the pope's 
 preachers. If he is absent from court, he has a right to substi-
 
 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 5> 
 
 tute another in his place. Pope Honorius obHged St. Dominic 
 to take upon himself that charge, which has been ever since 
 committed to one of his Order. With the consent of his holi- 
 ness he returned to Toulouse in May, and spent some time in 
 forming his religious brethren rn the practice of the most per- 
 fect maxims of an interior life, the most necessary qualification 
 in preachers of the divine word. He dismissed some of his 
 religious to Spain and Portugal, and some to Paris, appointing 
 F. Matthew superior among these latter, and sending with him 
 his own brother, Manez de Guzman. The extraordinary repu- 
 tation of St. Dominic and his preaching friars drew many 
 learned doctors and other eminent men into this new Order, and 
 the saint settled convents at Lyons, Montpellier, Bayonne, etc. 
 
 St. Dominic went again to Rome in 121 7, and the pope desir- 
 ing that his Order should have a house in that city, gave him 
 the Church of St. Sixtus ; and, whilst a convent was building 
 there, the saint, by order of his holiness, read lectures of theol- 
 ogy, both in the palace and in the city, and preached in St. 
 Peter's Church with such eloquence and zeal as drew on him 
 the attention and admiration of the whole city. The many 
 illustrious miracles by which God honored his ministry in that 
 city, procured him the name of the Thaumaturgus of that age.. 
 
 In 1 2 18 he took a journey from Rome through Languedac 
 into Spain, and founded a famous convent at Segovia, and 
 another at Madrid. He returned to Toulouse in April, 1219, 
 and from thence went to Paris. He did not stay many weeks 
 in that capital, but gained souls to God by his sermons and 
 instructions, and received into his Order many persons of emi, 
 nence. Alexander H., King of Scotland, happened to be then 
 at Paris, being come to pay a visit to Queen Blanche, the 
 mother of St. Lewis. He was much taken with the discourse 
 and sanctity of the holy founder, and obtained of him a prom- 
 ise that he would send some of his religious brethren into Scot- 
 land, as Hector Boetius and Bishop Lesley mtorm us. The 
 saint settled in good order his great convent which was founded 
 in the street of St. Jacques, from which the Dominican friars 
 are usually called in France Jacobins. After this he left Paris, 
 and having founded convents on his road at Avicrnon, Asti, and
 
 56 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 
 
 Bergamo, arrived at Bologna about the end of summer in I2ig, 
 which city he made from that time his ordinary residence to the 
 end of his life, though he sometimes made excursions to Rome. 
 Florence, and other places. At Bologna, the curate of St. 
 Nicholas, with the bishop's consent, bestowed his church on the 
 saint, and he, and several archdeacons, doctors, and eminent 
 professors, entered themselves in his Order. In 1220 he waited 
 on Pope Honorius III. at Viterbo, and met St. Francis at 
 Rome, in the house of Cardinal Hugolin, their common friend, 
 who afterwards succeeding Honorius III. under the name of 
 Gregory IX., chose out of the Order of St. Dominic thirty-three 
 bishops, one patriarch of Antioch, and eight delegates. St. 
 Dominic had till then taken no other title but that of superior. 
 In 1220 Honorious III. commanded him to be styled General; 
 and the saint returning to Bologna, there held a chapter of all 
 the superiors in his Order, at Whitsuntide the same year. 
 
 Wherever the saint travelled, he frequently preached, even on 
 the road ; and always with that incredible success which can 
 only be the fruit of continual prayer, animated with the most 
 ardent charity. The greatest part of the night he often spent in 
 churches at the foot of the altars. Though he was superior, he 
 was distinguished in nothing from the lowest among his breth- 
 ren, but by his more profound humility and more rigorous ab- 
 stinence. The people at Bologna attended his sermons with 
 such insatiable avidity, that whilst he stayed there he usually 
 preached every day, and often several times the same day. 
 
 St. Dominic made frequent missionary excursions; and 
 founded convents at Bergamo, Brescia, Faenza, and Viterbo, 
 and visited those he had already founded. He sent some of his 
 religious into Morocco, Portugal, Sweden, Norway, and Ire- 
 land ; and Brother Gilbert, with twelve others, into England, 
 who established monasteries of this Order in Canterbury, Lon- 
 don, and Oxford. The holy patriarch, in his second general 
 chapter, held at Bologna, in 1221, divided his order into eight 
 provinces, and sent some of his religious into Hungary, Greece, 
 Palestine, and other countries. Among these missionaries, F. 
 Paul, of Hungary, founded in Lower Hungary the monasteries 
 of Gever and Vesprim, converted great numbers of idolaters in
 
 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 57 
 
 Croatia, Sclavonia, Transylvania, Valachia, Moldavia, Bosnia, 
 and Servia ; and leaving the churches which he had there founded 
 under the care of other laborers, preached with the like success 
 in Cumania, the inhabitants of which country were most savage 
 and barbarous. 
 
 After h.iving received the last sacraments the saint calmly 
 expired on the 6th of August, 1221, being fifty-one years old. 
 
 SAINT THOMAS OF AQUINO. 
 Doctor of the Church. 
 
 St. Thomas of Aquino was of noble descent and closely allied 
 to several of the royal houses of Europe. He was born at Bel- 
 castro, Italy, in 1226. His father, the Count of Aquino, con- 
 ducted him to the Abbey of Mount Cassino, when he was but 
 five years old, to be instructed by those good monks in the first 
 principles of religion and learning ; and his tutors soon saw with 
 joy the rapidity of his progress, his great talents, and his happy 
 dispositions to virtue. He was but ten years of age when the 
 abbot told his father that it was time to send him to some uni- 
 versity. The count, before he sent him to Naples, took him for 
 some months to see his mother at his seat at Loretto, the place 
 which about the end of that century grew famous for devotion 
 to our Lady. Thomas was the admiration of the whole family. 
 Amidst so much company, and so many servants, he appeared 
 always as much recollected, and occupied on God, as he had 
 been in the monastery ; he spoke little, and always to the pur 
 pose; and he employed all his time in prayer, or serious and 
 profitable exercises. His great delight seemed to be to intercede 
 for, and to distribute, his parent's plentiful alms among the poor at 
 the gate, whom he studied by a hundred ingenious contrivances 
 to relieve. He robbed himself of his own victuals for that pur- 
 pose ; which his father having discovered, he gave him leave to 
 distribute things at discretion, which liberty he made good use 
 of for the little time he stayed. He learned rhetoric under Peter 
 Martin, and philosophy under Peter of Hibernia, one of the 
 most learned men of his age, and with such wonderful progress, 
 that he repeated the lessons more clearly than the master had
 
 58 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 
 
 explained them. Yet his greater care was to advance daily in 
 the science of the saints, by holy prayer and all good works. 
 His humility concealed them ; but his charity and fervor some- 
 times betrayed his modesty, and discovered them, especially in 
 his great alms, for which he deprived himself of almost all 
 things, and in which he was careful to hide from his left hand 
 what his right did. 
 
 The Order of St. Dominic, who had been dead twenty-two 
 years, then abounded with men full of the Spirit of God' and 
 Thomas conceived a vehement desire to consecrate himself 
 wholly to God in that Order. Accordingly, when seventeen 
 years old, he assumed the habit of St. Dominic, in spite of the 
 opposition of his family, an opposition overcome only by the in- 
 tervention of Pope Innocent IV., and the Emperor Frederick. 
 Albertus Magnus, teaching then at Cologne, the general, John 
 the Teutonic, took the saint with him from Rome to Paris, and 
 thence to Cologne. Thomas gave all his time, which was not 
 employed in devotion and other duties, to his studies, retrench- 
 ing part of that which was allowed for his meals and sleep, not 
 out of a vain passion, or the desire of applause, but for the 
 advancement of God's honor and the interests of religion, accor- 
 ding to what He Himself teaches. His humility made him 
 conceal his progress and deep penetration, insomuch that 
 his school-fellows thought he learned nothing, and, on ac- 
 count of his silence, called him the Dumb Ox, and the Great 
 Sicilian Ox. But the brightness of his genius, his quick and 
 deep penetration and learning were at last discovered, in spite 
 of all his endeavors to conceal them ; for his master, Albertus, 
 having propounded to him several questions on the most 
 knotty and obscure points, his answers, which the duty of obe- 
 dience extorted, astonished the audience ; and Albertus, not able 
 to contain his joy and admiration, said, "We call him the Dumb 
 Ox, but he will give such a bellow in learning as will be heard 
 all over the world." This applause made no impression on the 
 humble saint. He continued the same in simplicity, modesty, 
 silence, and recollection, because his heart was the same ; 
 equally insensible to praises and humiliations, full of nothing 
 but of God and his own insufficiency, never reflecting on his
 
 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. $9 
 
 own qualifications, or on what was the opinion of others con- 
 cerning him. In his first year, under Albertus Magnus, he 
 wrote comments on Aristotle's Ethics. The general chapter of 
 the Dominicans, held at Cologne, in 1245, deputed Albertus to 
 teach at Paris, in their College of St. James, which the univer- 
 sity had given them ; and it is from that college they are called, 
 in France, Jacobins. St. Thomas was sent with him to continue 
 his studies there. His school exercises did not interrupt his 
 prayer. By an habitual sense of the divine presence, and de- 
 vout aspiration r. he kept his heart continually raised to God; 
 and, in difficult points, redoubled with more earnestness his fer- 
 vor in his prayers than his application to study. This he found 
 attended with such success, that he often said that he had 
 learned less by books than before his crucifix, or at the foot of 
 the altar. His constant attention to God always filled his soul 
 with joy which appeared in his very countenance, and made his 
 conversation altogether heavenly. 
 
 In the year 1248, being twenty-two years of age, he was ap- 
 pointed by the general chapter to teach at Cologne, together 
 with his old master Albertus, whose high reputation he equalled 
 in his very first lessons. He then also began to publish his first 
 works, which consist of comments on the Ethics, and other 
 philosophical works of Aristotle. No one was more courteous 
 and affable, but it was his principle to shun all unnecessary visits. 
 To prepare himself for holy orders, he redoubled his watchings, 
 prayer, and other spiritual exercises. His devotion to the Bles- 
 sed Sacrament was extraordinary. He spent several hours of 
 the day, and part of the night, before the altar, humbling him- 
 self in acts of profound adoration, and melting with love in con- 
 templation of the immense charity of that Man-God whom he 
 there adored. In saying Mass beseemed to be in raptures, and 
 often quite dissolved in tears ; a glowing frequently appeared 
 in his eyes and countenance, which showed the ardor with which 
 his heart burned within him. His devotion was most fervent 
 during the precious moments after he had received the divine 
 mysteries; and after saying Mass he usually served at another, 
 or at least heard one. This fire and zeal appeared also in his 
 sermons at Cologne, Paris, Rome, and in other cities of Italy
 
 6o GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 
 
 He was everywhere heard as an angel ; even the Jews ran of 
 their own accord to hear him, and many of them were converted. 
 St. Thomas, after teaching four years at Cologne, was sent, 
 in 1252, to Paris. His reputation for perspicuity and solidity 
 drew immediately to his school a great number of auditors. St. 
 Thomas, with great reluctancy, compelled by holy obedience, 
 consented to be admitted Doctor, on the 23d of October, in 
 1257, being then thirty-one years old. 
 
 The holy King St. Louis had so great an esteem for St. 
 Thomas, that he consulted him in affairs of state, and ordi- 
 narily informed him, the evening before, of any affair of impor- 
 tance that was to be treated of in council, that he might be the 
 more ready to give advice on the point. The saint avoided the 
 honor of dining with the king as often as he could excuse him- 
 self ; and, when obliged to assist at court, appeared there as 
 recollected as in his convent. In the year 1269 St. Thomas 
 assisted at the thirty-sixth general chapter of his Order, held at 
 Valenciennes, which deputed him, in conjunction witli Albertus 
 Magnus and three others, to draw up rules for studies, which 
 are still extant in the acts of that chapter. Returning to Paris, 
 he there continued his lectures. In 1261, Urban IV. called St. 
 Thomas to Rome, and, by his order, the general appointed him 
 to teach here. His Holiness pressed him with great importu- 
 nity to accept of some ecclesiastical dignity, but he knew how 
 much safer it was to refuse than to accept a bishopric. The 
 Pope, however, obliged him always to attend his person. Thus 
 it happened that the saint taught and preached in all the towns 
 where that Pope ever resided : as in Rome, Viterbo, Orvieto, 
 Fondi, and Perugia. He also taught at Bologna, Naples, etc. 
 
 In the year 1263 the Dominicans held their fortieth general 
 chapter in London ; St. Thomas assisted at it, and obtained 
 soon after to be dismissed from teaching. He rejoiced to see 
 himself reduced to the state of a private religious man. Pope 
 Clement IV. had such a regard for hini, that, in 1265, among 
 other ecclesiastical preferments, he made him an offer of the Arch- 
 bishopric of Naples, but could not prevail with him to accept of 
 that, or any other. The first part of his theological Summ, St. 
 Thomas composed at Bologna ; he was called thence to Naples.
 
 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 6l 
 
 Here it was that, according to Tocco and others, Dominick 
 Caserte beheld him, while in fervent prayer, raised from the 
 ground, and heard a voice from the crucifix directed to him in 
 these words : *' Thou hast written well of me, Thomas ; what 
 recompense dost thou desire ?" He answered, " No other than 
 thyself, O Lord." 
 
 Pope Gregory X. had called a general council, the second of 
 Lyons, with the view of extinguishing the Greek schism, and 
 raising succors to defend the Holy Land against the Saracens. 
 The ambassadors of the Emperor Michael Palaeologus, together 
 with the Greek prelates, were to assist at it. The council was 
 to meet on the ist of May, in 1274. His Holiness, by brief 
 directed to our saint, ordered him to repair thither, and to pre- 
 pare himself to defend the Catholic cause against the Greek 
 schismatics. Though indisposed, he set out from Naples about 
 the end of January, but his strength failing on the way he was 
 carried to the Cistescian monastery of Fossa-Nuova, in the dio- 
 cese of Terricina, where after an illness of seven weeks he died 
 March 7, 1274. 
 
 The nearer he saw himself to the term of all his desires, the 
 entering into the joy of his Lord, the more tender and inflamed 
 were his longings after death. He had continually in his mouth 
 these words of St. Austin, " Then shall I truly live, when I shall 
 be quite filled with you, alone, and your love ; now I am a bur- 
 den to myself, because I am not entirely full of you." In such 
 pious transports of heavenly love he never ceased sighing after 
 the glorious day of eternity. The monks begged he would dic- 
 tate an exposition of the Book of Canticles, in imitation of St. 
 Bernard. He answered, " Give me St. Bernard's spirit, and I 
 will obey." But at last, to renounce perfectly his own will, he 
 dictated the exposition of that most mysterious of all the divine 
 books. It begins, " Solomon inspiratus." It is not what his 
 erudition might have suggested, but what love inspired him with 
 in his last moments, when his pure soul was hastening to break 
 the chains of mortality, and drown itself in the ocean of God's 
 immensity, and in the delights of eternity. The holy doctor, at 
 last finding himself too weak to dictate any more, begged the 
 religious to withdraw, recommending himself to their prayers
 
 62 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 
 
 and desiring their leave to employ the few precious moments he 
 had to live with God alone. He accordingly spent them in 
 fervent acts of adoration, praise, thanksgiving, humility and repen- 
 tance. He made a general confession of his whole life to Father 
 Reynold, with abundance of tears for his imperfections and sins 
 of frailty j for in the judgment of those to whom he had mani- 
 fested his interior, he had never offended God by any mortal sin. 
 And he said to Father Reynold, before his death, that he 
 thanked God with his whole heart for having prevented him 
 with his grace, and always conducted him as it were by the hand, 
 and preserved him from any known sin that destroys charity in 
 the soul ; adding, that this was purely God's mercy, to which he 
 was indebted for his preservation from every sin which he had 
 not committed. Having received absolution in the sentiments 
 of the most perfect penitent, he desired the Viaticum. Whilst 
 the abbot and community were preparing to bring it, he begged 
 to be taken off his bed, and laid upon ashes spread upon the 
 floor. Thus lying on the ground, weak in body but vigorous in 
 mind,, he waited for the priest with tears of the most tender 
 devotion. When he saw the Host in the priest's hand, he said, 
 ** I firmly believe that Jesus Christ, true God and true Man, is 
 present in this august Sacrament. I adore you, my God and 
 my Redeemer ; I receive you, the price of my redemption, the 
 Viaticum of my pilgrimage ; for whose honor I have studied, 
 labored, preached, and taught. I hope I never advanced any 
 tenet as your word, which I had not learned from you. If, 
 through ignorance, I have done otherwise, I revoke everything 
 of that kind, and submit all my writings to the judgment of the 
 holy Roman Church." Then recollecting himself, after other 
 acts of faith, adoration, and love, he received the holy Viaticum, 
 but remained on the ashes till he had finished his thanksgiving. 
 Growing still weaker, amidst his transports of love, he desired 
 Extreme Unction, which he received, answering himself to all 
 the prayers. After this, he lay in peace and joy, as appeared 
 by the serenity of his countenance; and he was heard to pro- 
 nounce these aspirations : " Soon, soon will the God of all com* 
 fort complete his mercies on me, and fill all my desires. I shall 
 shortly be satiated in him, and drink of the torrent of his de-
 
 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 63 
 
 lights ; be inebriated from the abundance of his house, and in 
 him who is the source of life, I shall behold the true light." 
 Seeing all in tears about him, he comforted them, saying, death 
 was his gain and his joy. Father Reynold said he had hoped 
 to see him triumph over the adversaries of the Church in the 
 Council of Lyons, and placed in a rank in which he might do it 
 some sicrnal service. The saint answered, " I have beeped of 
 God, as the greatest favor, to die a simple religious man, and I 
 now thank him for it. It is a greater benefit than he has granted 
 to many of his holy servants, that he is pleased to call me out of 
 this world so early, to enter into his joy ; wherefore grieve not 
 for me, who am overwhelmed with joy." He returned thanks to 
 the abbot and monks of Fossa-Nuova for their charity to him. 
 One of the community asked him by what means we might live 
 always faithful to God's grace. He answered, " Be assured that 
 he who shall always walk faithfully in his presence — always 
 ready to give him an account of all his actions — shall never be 
 separated from him by consenting to sin." These were his last 
 words to men, after which he only spoke to God in prayer, and 
 gave up the ghost, a little after midnight, some say in the fiftieth 
 year of his age ; but Ptolemy of Lucca, and other contemporary 
 authors, say expressly in his forty-eighth, which also agrees with 
 his whole history. He was very tall, and every way propor- 
 tioned. 
 
 The University of Paris sent to the general and provincial of 
 the Dominicans a letter of condolence upon his death, giving 
 the highest commendations to the saint's learning and sanctity, 
 and begging the treasure of his holy body. Naples, Rome, and 
 many other universities, princes, and Orders, contended no less 
 for it. He was solemnly canonized by Pope John XXH., in 
 1323. Pope Pius v., in 1567, commanded his festival and ofifice 
 to be kept equal with those of the four doctors of the Western 
 Church. 
 
 SAINT BONAVENTURE. 
 Cardinal, Bishop and Doctor of the Church. 
 
 St. Bonaventure, the great light and ornament of the holy 
 Order of St. Francis, for his extraordinary devotion, ardent
 
 64 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 
 
 charity, and eminent skill in sacred learning, is surnamed the 
 Seraphic Doctor. He was born at Bagnarea, in Tuscany, in 
 the year 1221, of pious parents, named John of Fidenza and 
 Mary Ritelli. Bonaventure from his infancy entered upon a 
 religious course, and appeared inflamed with the love of God as 
 soon as he was capable of knowing him. His progress in his 
 studies surprised his masters, but that which he made in the 
 science of the saints, and in the practise of every virtue was far 
 more extraordinary. It was his highest pleasure and joy to hear 
 by how many titles he belonged to God, and he made it his 
 most earnest study and endeavor to devote his heart with his 
 whole strength to the divine service. 
 
 In 1243, being twenty-two years of age, he entered into the 
 Order of St. Francis. Shortly after, he was sent to Paris to 
 complete his studies under the celebrated Alexander of Hales» 
 surnamed the Irrefragable Doctor. After his death in 1245, 
 St. Bonaventure continued his course under his successor, John 
 of Rochelle. His penetrating genius was poised by the most 
 exquisite judgment, by which, while he easily dived to the 
 bottom of every subtle inquiry, he cut ofif whatever was super- 
 fluous, dwelling only on that knowledge which is useful and 
 solid, or at least was then necessary to unravel the false princi- 
 ples and artful sophistry of the adversaries of truth. Thus he 
 became a masterly proficient in the scholastic philosophy, and in 
 the most sublime parts of theology. Bonaventure prepared 
 himself to receive the Holy Order of priesthood by long fasts, 
 humiliations, and fervent prayer, that he might obtain in it an 
 abundant measure of graces proportioned to so high a function. 
 
 Bonaventure looked upon himself as called by the obligations 
 of his priestly character to labor for the salvation of his neigh- 
 bor, and to this he devoted himself with extraordinary zeal. He 
 announced the word of God to the people with an energy and 
 unction which kindled a flame in the hearts of those that heard 
 him ; everything was inflamed that came from his mouth. For 
 an assistance to himself in^this function he compiled his treatise 
 called Pharetra, consisting of animated sentiments gathered 
 from the writings of the fathers. In the meantime, he was em- 
 ployed In teaching privately In his own convent, till he sue-
 
 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 65 
 
 ceeded his late master, John of Rochelle, in a pubhc chair of 
 the University. The age required by the statutes for this pro- 
 fessorship was thirty-five, whereas the saint was only thirty-three 
 years old; but his abilities amply supplied that defect, and on 
 this literary theatre he soon displayed them to the admiration 
 of the whole Church. He continued always to study at the 
 foot of the crucifix. 
 
 The holy king St. Lewis honored St. Bonaventure with his 
 particular esteem, invited him often to his own table, and con- 
 sulted him in his most intricate concerns, placing an entire con- 
 fidence in his advice. He engaged him to compile an office of 
 the Passion of Christ for his use. St. Bonaventure drew up a 
 rule for St. Isabella, the king's sister, and for her nunnery of 
 migitated Clares at Long-Champs. His book " On the Govern- 
 ment of the Soul," his Meditations for every day in the week, 
 and most of his other lesser tracts, were written to satisfy the 
 requests of several devout persons of the court. The unction 
 which every word breathes in the writings of this holy doctor 
 pierces the heart, and his concise expression is an abyss, or, 
 rather, a treasure, of mos;; profound sentiments of humility, 
 compunction, love, and devotion, the riches of which a pious 
 heart finds everywhere boundless. Especially his tender senti- 
 ments of the love of God, and on the sacred passion of Christ, 
 exceedingly recommend to all devout persons his meditations 
 on this latter subject, and express the burning affections with 
 which his pure soul glowed towards that stupendous mystery 
 of infinite love, goodness, and mercy, that perfect model of all 
 virtue and sancity, and source of all our o-ood. 
 
 The celebrated Gerson, the most learned and devout chan- 
 cellor of Paris, writes of the works of St. Bonaventure : " Among 
 all the Catholic doctors. Eustachius (for so we may translate 
 his name of Bonaventure) seems to me the most proper for 
 conveying light to the understanding, and, at the same time, 
 warming the heart. In particular his Brevioloquim and Itinera- 
 rium are written with so much force, art, and conciseness, that 
 nothing can be beyond them." In another book he says : " St. 
 Bonaventure's works seem to me the most proper for the 
 instruction of the faithful. They are solid, safe, pious, and
 
 66 GREAT DEFENDERS OF THE FAITK IN EVERY AGE. 
 
 devout ; and he keeps as far as he can from niceties ; not med- 
 dling with logical or physical questions which are foreign to the 
 matter in hand. Nor is there any doctrine more sublime, more 
 divine, or more conducive to piety." Trithemius recommends 
 this doctor's writings in the following words : "His expressions 
 are full of fire, they no less warm with divine love the hearts of 
 those who read them, than they fill their understanding with the 
 most holy light. His works surpass those of all the doctors of 
 his time, if we consider the spirit of divine love, and of Christian 
 devotion that speaks in him. He is profound in few words, 
 penetrating without curiosity, eloquent without vanity; his dis- 
 course is inflamed without being bloated. Whoever would be 
 both learned and devout, let him read the works of St. Bona- 
 venture." 
 
 Whilst he continued to teach at Paris, he was chosen general 
 of his Order, in a chapter held in the convent called Ara-Cceli, 
 at Rome, in 1256. The saint was only thirty-five years old. 
 Nevertheless Pope Alexander IV. confirmed the election. St. 
 Bonaventure was thunderstruck at this news, and, prostrating 
 himself on the ground, he with many tears implored the divine 
 light and direction ; after which he set out immediately for 
 Rome. 
 
 Our saint in his return to the schools at Paris, visited several 
 of his convents in the way, in which he showed everywhere that 
 he was only become superior to be the most humble, the most 
 charitable, and the most compassionate of all his brethren, and 
 the servant of his whole Order. When he was first made gen- 
 eral he put his Order under the special patronage of the Blessed 
 Virgin. He regulated many pious exercises of devotion to her, 
 composed his Mirror of the Virgin, setting forth her graces, vir- 
 tues, and prerogatives, with many prayers, which are tender and 
 respectful effusions of the heart, to implore her intercession. He 
 wrote a pathetic paraphrase in verse of the anthem Salve Regina. 
 He published the praises of the Mother out of devotion to the 
 Son, and to extend his glory. To propagate his honor and saving 
 faith he sent, by the Pope's authority, preachers into many bar- 
 barous nations, and lamented his situation that he could not go 
 himself, and expose his life among the infidels. 
 
 n
 
 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 6/ 
 
 He held a General Chapter at Paris, in 1266; and in the next, 
 which he assembled at Assisium, he ordered the triple salutation 
 of the Blessed Virgin, called the Angelus Domini, to be recited 
 every evening at six o'clock, to honor the incomprehensible 
 mystery of the Incarnation, which ought to be the object of our 
 perpetual praises and thanksgiving. 
 
 In 1272, Theobald, the holy Archdeacon of Liege, a native of 
 Placentia, then absent in the Holy Land, was chosen Pope, and 
 took the name of Gregory X. Bonaventure, fearing the holy 
 Pope would compel him to accept of some ecclesiastical dignity, 
 left Italy and went to Paris, where he wrote his Hexaemeron, 
 or pious exposition of the creation, or work of six days. He 
 had scarce finished it, when, at Whitsuntide, he received from 
 the Pope a brief by which he was nominated cardinal, and 
 Bishop of Albano, one of the six suffragans of Rome. His Holi- 
 ness added a precept to him to accept that double charge with, 
 out alleging any pretext against it, and immediately to repair to 
 Rome. He sent two nuncios to meet him on the road with the 
 hat and other ensigns of his dignities. They found the saint 
 reposing on his journey in a convent of his Order at Migel, four 
 leagues from Florence, and employed in washing the dishes. 
 He desired them to hang the cardinal's hat on the bough of a 
 tree, because he could not decently take it in his hands, and left 
 them to walk in the garden till he had finished his work. Then, 
 taking up the hat, he went to the nuncios, and paid them the 
 respect due to their character. Gregory X. came from Orvi- 
 etto to Florence, and there, meeting Bonaventure, ordained him 
 bishop with his own hands ; then ordered him to prepare himself 
 to speak in the general council which he had called to meet at 
 Lyons for the reunion of the Greeks. 
 
 The Emperor Michael Palseologus had made proposals to 
 Pope Clement IV. for a union. Pope Gregory X. zealously 
 pursued this affair. Joseph, Patriarch of Constantinople, made 
 a violent opposition, but was obliged by the emperor to retire 
 into a monastery. To bring this affair to a happy conclusion, 
 Gregory X. invited the Greeks to come to the general council 
 which he assembled at Lyons for this very purpose, and also to 
 concert measures for pushing on a war for the recovery of the
 
 68 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 
 
 Holy Land, which the Pope promoted with all his might. This 
 was the fourteenth general council, and the second of Lyons. 
 At it were present five hundred bishops, seventy abbots, James, 
 Kino- of Arragon, and the ambassadors of the Emperor Michael, 
 and of other Christian princes. St. Thomas, of Aquin, died on 
 the road to this synod. St. Bonaventure accompanied the Pope 
 throuo-h Milan to it, and arrived at Lyons in November, though 
 the council was only opened on the 7th of May, 1274. Bona- 
 venture sat on the Pope's right hand, and first harangued the 
 asserfjb'y. St. Bonaventure, meantime, was taken ill. The 
 Pope himself gave him Extreme Unction, as is attested by an 
 inscription which hath been preserved in the same chamber in 
 which he died to our times. He expired in great tranquility 
 on the 14th of July, in the year 1274, of his age the fifty- 
 third. The Pope and the whole council solemnized his ob- 
 sequies on the same day in the Church of the Franciscans at 
 Lvons. 
 
 The body of St. Bonaventure was translated Into the new 
 Church of the Franciscans on the 14th of March, 1843. ^^^S 
 Charles VHI. founded their new convent at Lyons, at the foot 
 of the castle of Pierre Incise, in 1494, with a rich chapel, in 
 which the saint's remains were enshrined, except a part of the 
 lower jaw, which that king caused to be conveyed to Fontaine- 
 bleau. and it is now in the Church of the Cordeliers, in Paris : 
 the bones of an arm are kept at Bagnarea, and a little bone at 
 Venice. In 1562 the Calvinists plundered his shrine, burned 
 his relics in the market-place, and scattered the ashes in the 
 River Saone, as is related by the learned Jesuit Possevinus, 
 who was then at Lyons. They stabbed to death the guardian, 
 with a Catholic captain, whom they had made prisoner ; they 
 burned the archives of the library, and set fire to the convent. 
 The saint's head, and some other relics, escaped the fury of the 
 rebels by having been concealed. St. Bonaventure was canon- 
 ized by Sixtus IV. in 1482. Sixtus V. enrolled his name among 
 the doctors of the church in the same manner as Pius V.^ had 
 done that of St. Thomas Aquinas.
 
 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 69 
 
 SAINT FRANCIS OF ASSISIUM. 
 Founder of the Friar Minors. 
 
 The blessed St. Francis was one of those happy little ones 
 whom God chose to enrich with spiritual knowledge and 
 heavenly gifts of virtue. He was born at Assisium, in Umbrise, 
 in the Ecclesiastical State, in 1182. His father, Peter Bernar- 
 don, was descended of a gentleman's family originally settled at 
 Florence, but was himself a merchant, and lived at Assisium, a 
 town situated on the brow of a hill called Assi. The saint's 
 mother was called Pica. Both his parents were persons of 
 great probity. At the age of twenty-five Francis was seized 
 with a severe illness. Reflections came to him on his sick-bed, 
 and he rose from it an altered man. Henceforward he held 
 that in contempt which the world holds in admiration and love. 
 The ardor of his natural character flamed both in a consummate 
 spirit of self-sacrifice for the good of others. He made a 
 pilgrimage to Rome, and in his enthusiasm for poverty flung 
 all he had on the altar of St. Peter's, joined himself to a troop 
 of beggars, and gave himself up to a wandering life of alms- 
 giving and charity. Gradually he found his full vocation, not 
 only in a life of entire devotion and poverty for himself, but in 
 foundinor an order of mendicants devoted to the service of the 
 Church, 
 
 Many began to admire the heroic and uniform virtue of this 
 great servant of God, and some desired to be his companions and 
 disciples. Gradually there gathered round his cell a band of dis- 
 ciples as enthusiastic as himself. At first there were only seven, 
 himself the eighth, but all were animated by the same spirit, and 
 all followed the same rule of life. When their number was aug- 
 mented to one hundred and twenty-seven, St. Francis, assem- 
 bling them together, spoke to them in a most pathetic manner of 
 the -kingdom of God. the contempt of the world, the renouncing 
 their own will, and the mortification of their senses. 
 
 The saint composed a rule for his Order, consisting of the 
 gospel counsels of perfection, to which he added some things 
 necessary for uniformity in their manner of life. He exhorts
 
 JO GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 
 
 his brethren to manual labor, but will have them content lo 
 receive for it things necessary for life, not money. He bids 
 them not to be ashamed to beg alms, remembering the poverty 
 of Christ ; and he forbids them to preach in any place without 
 the bishop's license. He carried his rule to Rome, and obtained 
 the Pope's approbation. 
 
 Soon after, the Benedictins of Monte Soubazo bestowed on 
 the founder the church of the Portiuncula, upon condition that 
 it should always continue the head church of his Order. The 
 saint refused to accept the property or dominion, but would 
 only have the use of the place ; and, in token that he held it of 
 the monks, he sent them every year, as an acknowledgment, a 
 basket of little fish, called laschi, of which there is great plenty 
 in a neighboring river. The monks always sent the friars, in 
 return, a barrel of oil. St. Francis would not suffer any 
 dominion or property of temporal goods to be vested even in 
 his Order, or in any community or convent in it (as in other 
 religious Orders), that he might more perfectly and more 
 affectionately say in his heart, that the house in which he lived, 
 the bread which he ate, and the poor clothes which he wore 
 were none of his ; and that he possessed nothing of any earthly 
 goods, being a disciple of Him who, for our sakes, was born a 
 stranger in an open stable, lived without a place of his own 
 wherein to lay his head, subsisting by the charity of good peo- 
 ple, and died naked on a cross in the close embraces of holy 
 poverty, in order to expiate our sins, and to cure our passions 
 of covetousness, sensuality, pride, and ambition. 
 
 Holy poverty was dearer to St. Francis through his extraor- 
 dinary love of Penance. He scarce allowed his body what 
 was necessary to sustain life, and found out every day new ways 
 of afflicting and mortifying it. If any part of his rough habit 
 seemed too soft, he sewed it with pack-thread, and was wont to 
 say to his brethren that the devil easily tempted those that wore 
 soft garments. His bed was ordinarily the ground, or he slept 
 sitting, and used for his bolster a piece of wood or stone. Un- 
 less he was sick, he very rarely ate anything that was dressed 
 with fire ; and when he did, he usually put ashes or water upon 
 it. Often his nourishment was only a little coarse bread, on
 
 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. /I 
 
 which he sometimes strewed ashes. He drank clear water, and 
 that very moderately, how great thirst or heat soever he suffered. 
 He fasted rigorously eight lents in the year. Seculars were 
 much edified that, to conform himself to them, he allowed his 
 relio'ious to eat flesh meat, which the end of his institute made 
 necessary. He called his body brother Ass, because it wsls to 
 carry burdens, to be beaten, and to eat little and coarsely. 
 When he saw anyone idle, eating of other men's labors, he 
 called him brother Fly, because he did no good, but spoiled the 
 good which others did, and was troublesome to them. As a 
 man owes a discreet charity to his own body, the saint, a few 
 days before he died, asked pardon of his, for having treated it 
 perhaps with too great rigor, excusing himself that he had done 
 it the better to secure and guard the purity of his soul, and for 
 the greater service of God. 
 
 With extreme austerity St. Francis joined the most profound 
 humility of heart. He was in his own eyes the basest and most 
 despicable of all men, and desired to be reputed such by all ; he 
 loved contempt, and sincerely shunned honor and praise. If 
 others commended him, and showed any esteem of his virtue, he 
 often said to himself, " What every one is in the eyes of God, 
 that he is and no more." From this humility it was that he 
 would not be ordained priest, but always remained in the degree 
 of deacon ; he bore the greatest reverence to all priests. 
 
 This saint, who by humility and self-denial was perfectly cru- 
 cified and dead to himself, seemed, by the ardor of his charity, 
 to be rather a seraph incarnate than a frail man in a .mortal 
 state. Hence he seemed to live by prayer, and was assiduously 
 employed in holy contemplation ; for he that loves much desires 
 to converse with the person whom he loves. In this he finds 
 his treasure and his happiness, and finds no entertainment or 
 delight like that of dwelling upon his excellences and greatness. 
 St. Francis retired every year, after the feast of the Epiphany, 
 in honor of the forty days which Christ spent in the desert, and, 
 shutting himself up in his cell, he spent all that time in rigorous 
 fasting and devout prayer. He communicated very often, and 
 ordinarily with ecstacies, in which his soul was wrapt and sus- 
 pended in God. He had a singular devotion to the Mother of
 
 •]2 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 
 
 God (whom he chose for the special patroness of his Order), and 
 in her honor he fasted from the feast of SS. Peter and Paul, 
 to that of her Assumption. After this festival he fasted forty 
 days, and prayed much, out of devotion to the angels, especially 
 the archangel Michael ; and at All Saints he fasted other forty 
 days. 
 
 St. Francis sometimes expressed his pious breathings in can- 
 ticles. Two such canticles composed by him are still extant, and 
 express, with wonderful strength and sublimity of thought, the 
 vehemence and tenderness of divine love in his breast, in which 
 he found no other comfort than, could it be gratified, to die of 
 love, that he might be for ever united to the great object of his 
 love. His thirst of the conversion of souls was most ardent. 
 So great was the compassion and charity of this holy man for 
 all such, that, not contenting himself with all that he did and 
 suffered for that end in Italy, he resolved to go to preach to the 
 Mahometans and other infidels, with an extreme desire of laying 
 down his life for our Lord. With this view he embarked, in the 
 sixth year after his conversion, for Syria, but straight there 
 arose a tempest, which drove him upon the coast of Dalmatia; 
 and finding no convenience to pass on further, he was forced to 
 return back again to Ancona. Afterwards, in 12 14, he set out 
 for Morocco, to preach to the famous Mahometan king Miramo- 
 lin, and went on his way with so great fervor and desire of mar- 
 tyrdom, that though he was weak and much spent, his compan- 
 ion was not able to hold pace with him. But it pleased God 
 that ia, Spain he was detained by a grievous fit of sickness, and 
 afterwards by important business of his Order, and various acci- 
 dents, so that he could not possibly go to Mauritania. But he 
 wrought several miracles in Spain, and founded there some con- 
 vents ; after which he returned through Languedoc into Italy. 
 
 The holy founder out of humility gave to his Order the name 
 of Friar Minors, desiring that his brethren should be disposed, 
 in the affection of sincere humility, to strive, not for the first, 
 but for the last and lowest places. Many cities became suitors 
 that they might be so happy as to possess some of his disciples 
 animated with his spirit, and St. Francis founded convents at 
 Cortona, Arezzo, Vergoreta, Pisa, Bologna, Florence, and other
 
 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 73 
 
 places ; and in less than three years his Order was multipHed to 
 sixty monasteries. In 12 12 he gave his habit to St. Clare, who, 
 under his direction, founded the institute of holy virgins, which 
 was called the second order of St. Francis. St. Dominic being 
 at Rome in 1215, met there St. Francis, and these two eminent 
 servants of God honored each other, had frequent spiritual con- 
 ferences together, and cemented a close friendship between their 
 Orders, which they desired to render perpetual, as we are in- 
 formed by contemporary writers of the life of St. Dominic. 
 
 Ten years after the first institution of his Order, in 12 19, 
 St Francis held near Portiuncula, the famous general chapter 
 called of Matts, because it was assembled in booths in the fields, 
 being too numerous to be received in any building of the coun- 
 try. We are assured by four companions of St. Francis, and 
 by St. Bonaventure, that five thousand friars met there, though 
 some remained at home who could not leave their con- 
 vents. 
 
 St. Francis in 12 19 set sail with B. Illuminatus, of Reate, 
 and other companions, from Ancona, and having touched at 
 Cyprus, landed at Aeon or Ptolemais, in Palestine. The Chris- 
 tian army in the sixth crusade lay at that time before Damiata, 
 in Egypt, and the Soldan of Damascus, or Syria, led a numer- 
 ous army to the assistance of Meledin, Soldan of Egypt, or 
 Babylon ; for so he was more commonly called, because he 
 resided at Babylon, in Egypt, a city on the Nile, opposite to the 
 ruins of Memphis : Grand Cairo rose out of the ashes of this 
 Babylon. St. Francis, with brother Illuminatus, hastened to the 
 Christian army, and upon his arrival endeavored to dissuade 
 them from giving the enemy battle, foretelling their defeat, as 
 we are assured by three of his companions ; also by St. Bona- 
 venture, Cardinal James, of Vitri, who was then present in the 
 army, and Marin Sanut. He was not heard, and the Christians 
 were driven back into their trenches with the loss of six thou- 
 sand men. However, they continued the siege, and took the 
 city on the 5th of November the same year. 
 
 Resigning the generalship that year, 1220, he caused the vir- 
 tuous Peter of Cortona to be chosen minister-general. In 1223 
 he obtained of Pope Honorius III. the confirmation of the
 
 74 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 
 
 famous indulgence granted a little time before to the Church 
 Portiuncula. 
 
 When St. Francis returned from Spain, and laid aside the 
 thoughts of his intended mission to Morocco, in 12 15, Count 
 Orlando, of Catona, bestowed on him a close agreeable solitude 
 on Mount Alverno, a part of the Appenines not far from Cam- 
 aldoli and Vale Umbrosa. This virtuous count built there a 
 convent and a church for the Friar Minors, and St, Francis was 
 mch deliehted with the retirement of that h'lo-h. mountain. 
 Towards the festival of the Assumption of the Blessed Virgin, 
 in 1224, St. Francis retired into a most secret place in Mount 
 Alverno, where his companions made him a little cell. Heav- 
 enly visions and communications of the Holy Ghost were 
 familiar to our saint ; but in this retreat on Mount Alverno, in 
 1224, he was favored with extraordinary raptures, and inflamed 
 with burningf desires of heaven in a new and unusual manner. 
 Then it was that this saint deserved, by his humility, and his 
 ardent love of his crucified Saviour, to be honored with the 
 extraordinary favor of the marks of his five wounds imprinted 
 on his body by the vision of a seraph. 
 
 St. Francis, a little before his death, dictated his testament to 
 his religious brethren, in which he recommends to them, that 
 they always honor the priests and pastors of the Church as their 
 masters, that they faithfully observe their rule, and that they 
 work with their hands, not out of a desire of gain, but for the 
 sake of good example, and to avoid idleness. He yielded up 
 his soul on the 4th of October, in the year 1226, the forty-fifth 
 of his age, as De Calano assures us. St. Francis was canonized 
 on the 6th of July, 1228. 
 
 SAINT IGNATIUS OF LOYOLA. 
 Founder of the Society of Jesus. 
 
 The conversion of many barbarous nations, several heretofore 
 unknown to us, both in the most remote eastern and western 
 hemisphere, the education of youth in learning and piety, the 
 instruction of the ignorant, the improvement of all the sciences, 
 and the reformation of the manners of a great part of Christen-
 
 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 75 
 
 dom, is the wonderful fruit of the zeal with which this glorious 
 saint devoted himself to labor in exalting the glory of God, and 
 in spreading over the whole world that fire which Christ himself 
 came to kindle on earth. St. Ignatius was born in 1491, in the 
 castle of Loyola, in Guipuscoa, a part of Biscay that reaches to 
 the Pyrenean mountains. He was well shaped, and in his child- 
 hood gave proofs of a pregnant wit and discretion above his 
 years ; was affable and obliging, but of a warm or choleric dis- 
 position, and had an ardent passion for glory. He was bred in 
 the court of Ferdinand V. in quality of page to the king, and his 
 inclinations led him to the army. The love of glory and the 
 example of his elder brothers, who had signalized themselves in 
 the wars of Naples, made him impatient till he entered the ser- 
 vice. He behaved with great valor and conduct in the army, 
 especially at the taking of Najara, a small town on the frontiers 
 of Biscay ; yet he generously declined taking any part of the 
 booty, in which he might have challenged the greatest share. 
 He hated gaming as an offspring of avarice, and a source of 
 quarrels and other evils ; was dextrous in the management of 
 affairs, and had an excellent talent in making up differences 
 among the soldiers. He was generous, even towards enemies, 
 but addicted to gallantry, and full of the maxims of worldly 
 honor, vanity, and pleasures. 
 
 While in the breach at the head of the garrison, at the de- 
 fense of Pampeluna, in 1521, Ignatius had his leg shattered by 
 a cannon ball. 
 
 During the cure of his knee he was confined to his bed, 
 though otherwise in perfect health, and finding the time tedious 
 he called for some book of romances, for he had been always 
 much delighted with fabulous histories of knight-errantry. 
 None such being found, a book of the lives of our Saviour, and 
 of the saints, was brought him. He read them first only to pass 
 away the time, but afterwards began to relish them and to spend 
 whole days in reading them. He chiefly admired in the saints 
 their love of solitude and of the cross. He considered among 
 the anchorets many persons of quality, who buried themselves 
 alive in caves and dens, pale with fasting, and covered with hair- 
 cloth ; and he said to himself, " These men were of the same
 
 76 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 
 
 frame I am of; why then should not I do what they have done?" 
 Takine at last a firm resolution to imitate the saints in their he- 
 roic practice of virtue, he began to treat his body with all the 
 rigor it was able to bear ; he rose at midnight, and spent his re- 
 tired hours in weeping for his sins. One night being prostrate 
 before an image of the Blessed Virgin, in extraordinary senti- 
 ments of fervor, he consecrated himself to the service of his Re- 
 deemer under her patronage, and vowed an inviolable fidelity. 
 The saint's eldest brother, who was then, by the death of their 
 father, lord of Loyola, endeavored to detain him in the world, 
 and to persuade him not to throw away the great advantages^oi 
 the honor and reputation which his valor had gained him. 
 Ignatius, being cured of his wounds, went to Montserrat. This 
 was a great abbey of near three hundred Benedictine Monks, of 
 a reformed austere institute, situate on a mountain of difficult 
 access, about four leagues in circumference and two leagues 
 high, in the diocese of Barcelona. 
 
 He made a vow of perpetual chastity, and dedicated himself 
 with crreat fervor to the divine service. At his first cominor to 
 this place he had bought, at the village of Montserrat, a long 
 coat of coarse cloth, a girdle, a pair of sandals, a wallet, and a 
 pilgrim's staff, intending, after he had finished his devotions 
 there, to make a pilgrimage to Jerusalem, Disguised in this 
 habit, he remained at the abbey. He communicated to his di- 
 rector a plan of the austerities he proposed to practise, and was 
 confirmed by him in his good resolutions. He received the 
 blessed eucharist early in the morning on the feast of the An- 
 nunciation of our Lady in 1522 ; and, on the same day left Mont- 
 serrat, having given his horse to the monastery, and hung up his 
 sword on a pillar near the altar in testimony of his renouncing 
 the secular warfare, and entering himself in that of Christ. He 
 travelled with his staff in his hand, a scrip by his side, bare- 
 headed, and with one foot bare, the other being covered because 
 it was yet tender and swelled. He went away infinitely pleased 
 that he had cast off the livery of the world, and put on that of 
 Jesus Christ. 
 
 Three leagues from Montserrat is a large village called Man- 
 resa, with a convent of Dominicans, and a hospital without the
 
 GREAT DEFENDERS OF THE FAITH IX EVERY AGE. yj 
 
 walls for pilgrims and sick persons. Ignatius went to this hos- 
 pital, and, rejoicing to see himself received in it unknown and 
 among the poor, began to fast on water and the bread (which 
 he begged) the whole week, except Sundays, when he ate a few 
 boiled herbs, but sprinkled over with ashes. He wore an iron 
 girdle and a hair shirt ; disciplined himself thrice a day, slept 
 little, and lay on the ground. He was every day present at the 
 whole divine office, spent seven hours on his knees at prayer, 
 and received the sacraments every Sunday. He stayed there 
 almost a year, during which time he governed himself by the 
 advice of the holy monk of Montserrat, whom he visited every 
 week, and that of his Dominican director. 
 
 He began then to exhort many to the love of virtue; and he 
 there wrote his Spiritual Exercises, which he afterwards revised, 
 and published at Rome, in 1548. When some pretended to 
 find fault with this book of St. Ignatius's Spiritual Exercises, 
 Pope Paul HI., at the request of St. Francis Borgia, by a brief, 
 in 1548, approved it as full of the Spirit of God, and very useful 
 for the edification and spiritual profit of the faithful. 
 
 Ignatius, after a stay of ten months at Manresa, left that 
 place for Barcelona, and in five days landed at Gaeta, whence he 
 travelled on foot to Rome, Padua, and Venice. He spent the 
 Easter at Rome, and sailed from Venice on board the admiral's 
 vessel, which was carrying the governor to Cyprus. He arrived 
 at Cyprus, and found in the port a vessel full of pilgrims, just 
 ready to hoist sail. Going immediately on board, he made a 
 good voyage, and landed at Jaffa, the ancient Joppe, on the last 
 day of August, 1523, forty days after he had left Venice. He 
 went on foot from thence to Jerusalem in four days. The sight 
 of the holy places filled his soul with joy, and the most ardent 
 sentiments of devotion and compunction. 
 
 He returned to Europe in winter, in extreme cold weather, 
 poorly clad, and came to Venice at the end of January, in 1524; 
 from whence he continued his journey by Genoa to Barcelona. 
 Desiring to qualify himself for the functions of the altar, and for 
 assisting spiritually his neighbor, he began at Barcelona to 
 study, and addressed himself to a famous master named Jerom 
 Ardebal, being assisted in the meantime in his maintenance by
 
 78 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 
 
 the charities of a pious lady of that city, called Isabel Rosella. 
 He was then thirty-three years old. 
 
 The saint, after studying two years at Barcelona, went to the 
 university of Alcala, which had been lately founded by Cardinal 
 Ximenes, where he attended at the same time to lectures in 
 logic, physics, and divinity ; by which multiplicity he only con- 
 founded his ideas, and learned nothing at all, though he studied 
 night and day. However, he went himself to the Archbishop of 
 Toledo, Alphonsus de Fonseca, who was much pleased with 
 him, but advised him to leave Alcala, and go to Salamanca, 
 promising him his protection. Shortly afterward he resolved 
 to leave Spain. 
 
 He from that time began to wear shoes, and received money 
 sent him by his friends, but in the middle of winter travelled on 
 foot to Paris, where he arrived in the beginning of February, 
 1528. He spent two years in perfecting himself in the Latin 
 tongue ; then went through a course of philosophy. He studied 
 his philosophy three years and a half in the College of St. Bar- 
 bara. Pegna, his master, appointed another scholar, who was 
 more advanced in his studies, and a young man of great virtue 
 and quick parts, to assist him in his exercises. This was Peter 
 Faber, a Savoyard, a native of the diocese of Geneva, by whose 
 help he finished his philosophy, and took the degree of master 
 of arts with great applause, after a course of three years and a 
 half, according to the custom of the times. After this Ignatius 
 began his divinity at the Dominicans. 
 
 The saint prescribed for Peter Faber a course of his spiritual 
 exercises, and taught him the practices of meditation, of the 
 particular examination, and other means of perfection, conduct- 
 ing him through all the paths of an interior life. St. Francis 
 Xavier, a young master of philosophy, full of the vanity of the 
 schools, was his next conquest. St. Ignatius made him sensible 
 that all mortal glory is emptiness ; only that which is eternal 
 deserving our regard. He converted many abandoned sinners. 
 
 James Laynez, of Almazan, twenty-one years of age ; Alphon- 
 sus Salmeron, only eighteen ; and Nicholas Alphonso, surnamed 
 Bobadilla, from the place of his birth, near Valencia, — all Span- 
 iards of great parts, at that time students in divinity at Paris, —
 
 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 79 
 
 associated themselves to the saint In his pious exercises. Simon 
 Rodriguez, a Portuguese, joined them. These fervent students, 
 moved by the pressing instances and exhortations of Ignatius, 
 made all together a vow to renounce the world, to go to preach 
 the gospel in Palestine, or if they could not go thither within a 
 year after they had finished their studies, to offer themselves to 
 his holiness to be employed in the service of God, in what man- 
 ner he should judge best. 
 
 In the meantime, three others, all doctors in divinity, by the 
 exhortations of Faber, joined the saint's companions in Paris. 
 Claudius le Jay, a Savoyard, John Codure, a native of Dau- 
 phine, and Pasquier Brouet, of Picardy; so that with Ignatius 
 they were now ten in number. The holy founder, after a tedi- 
 ous and dangerous journey, both by sea and land, arrived at 
 Venice about the end of the year 1536, and his nine companions 
 from Paris met him there on the 8th of January, 1537 ; they 
 employed themselves in the hospitals, but all, except Ignatius, 
 went to Rome, where Pope Paul III. received them graciously, 
 and granted them an indult, that those who were not priests 
 might receive holy orders from what bishop they pleased. 
 They were accordingly ordained at Venice by the Bishop of 
 Arbe. Ignatius was one of this number. The emperor and the 
 Venetians having declared war against the Turks, their pilgrim- 
 age into Palestine was rendered impracticable. The year there- 
 fore being elapsed, Ignatius, Faber, and Laynez went to Rome, 
 threw themselves at his holiness's feet, and offered themselves 
 to whatever work he should judge best to employ them in. St. 
 Ignatius told his companions at Vicenza, that if any one asked 
 what their institute was, they might answer, " the Society of 
 Jesus ;" because they were united to fight against heresies and 
 vice under the standard of Christ. Pope Paul III. received 
 them graciously ; and appointed Faber, called in French Le 
 Fevre, to teach in the Sapienza at Rome scholastic divinity, and 
 Laynez to explain the holy scripture ; whilst Ignatius labored, 
 by means of his spiritual exercises and instructions to reform 
 the manners of the people. 
 
 The holy founder, with a view to perpetuate the work of 
 God, called to Rome all his companions, and proposed to them
 
 8o GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 
 
 his design and motives of forming themselves into a religiousa 
 Order. The three cardinals appointed by the pope to examine! 
 the affairs of this new Order, at first opposed it, thinking relig- 
 ious orders already too much multiplied, but changed then 
 opinions on a sudden, and Pope Paul III. approved it under thel 
 title of "The Society of Jesus," by a bull, dated the 27th of| 
 September, 1540. Ignatius was chosen the first general, but 
 only acquiesced in obedience to his confessor. He enterec 
 upon his office on Easter-day, 1541, and the members all made 
 their religious vows, according to the bull of their institution. 
 
 Ignatius then set himself to write constitutions or rules for 
 his Society, in which he lays down its end to be, in the first 
 place, the sanctification of their own souls by joining together 
 the active and the contemplative life ; for nothing so much 
 qualifies a minister of God to save others as the sanctification 
 of his own soul in the first place. Secondly, to labor for the 
 salvation and perfection of their neighbor, and this, first, by 
 catechising the ignorant (which work is the basis and ground 
 of religion and virtue, and, though mean and humble, is the 
 most necessary and indispensable duty of every pastor) ; 
 secondly, by the instruction of youth in piety and learning 
 (upon which the reformation of the world principally depends) ; 
 and thirdly, by the direction of consciences, missions, and the 
 like. 
 
 He was entreated by many princes and cities of Italy, Spain, 
 Germany, and the Low Countries to afford them some of his 
 laborers. Under the auspicious protection of John III., King 
 of Portugal, he sent St. Francis Xavier into the East Indies, 
 where he o-ained a new world to the faith of Christ. He sent 
 John Nugnez and Lewis Gonzales into the kingdoms of Fez 
 arid Morocco to instruct and assist the Christian slaves ; in 
 1547, four others to Congo in Africa; in 1555, thirteen into 
 Abyssinia, among whom John Nugnez was nominated by Pope 
 Julius III. patriarch of Ethiopia, and two others, bishops ; lastly, 
 others into the Portuguese settlements in South America. 
 
 Pope Paul III. commissioned the fathers James Laynez and 
 Alphonsus Salmeron to assist, in quality of his theologians, at 
 the council of Trent. Before their departure St. Ignatius,
 
 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 8 1 
 
 among other Instructions, gave them a charge in all disputations 
 to be careful above all things, to preserve modesty and humil- 
 ity, and to shun all confidence, contentiousness, or empty dis- 
 play of learning. F. Claudius Le Jay appeared in the same 
 council as theologian of Cardinal Otho, Bishop of Ausberg. 
 Many of the first disciples of St. Ignatius distinguished them- 
 selves in divers kingdoms of Europe. 
 
 In 1546 the Jesuits first opened their schools in Europe, in 
 the college which St. Francis Borgia had erected for them at 
 Gandia, with the privileges of an university. The seminary of 
 Goa, in Asia, which had been erected some years before for 
 the Indian missions, was committed to the Jesuits, under the 
 direction of Francis Xavier, the preceding year. King John 
 also founded for them, in 1546, a noble college at Coimbra, the 
 second which they had in Europe. F. Simon Rodriguez 
 directed this establishment, and many others in Portugal, Spain, 
 and Brazil, and died at Lisbon, in the highest reputation for 
 sanctity and learning, in 1579. 
 
 St. Francis Borgia, in 1551, gave a considerable sum towards 
 building the Roman college for the Jesuits. Pope Julius III. 
 contributed largely to it; Paul IV., in 1555, founded it for 
 perpetuity with great munificence ; afterwards Gregory XIII. 
 much augmented its buildings and revenues. St. Ignatius, in- 
 tending to make this the model of all his other colleges, neg- 
 lected nothing to render it complete, and took care that it 
 should be supplied with the ablest masters in all the sciences, 
 and with all possible helps for the advancement of literature. 
 
 The prudence and charity of the saint in his conduct towards 
 his religious won him all their hearts. His commands seemed 
 rather entreaties. The address with which he accommodated 
 himself to every one's particular genius, and the mildness with 
 which he tempered his reproofs, gave to his reprehensions a 
 sweetness which gained the affections, whilst it corrected a fault. 
 He always showed the affection of the most tender parent 
 towards all his brethren, especially towards the sick, for whom 
 he was solicitous to procure every spiritual and even temporal 
 succor and comfort, which it was his great delight to give them 
 himself. The most perfect obedience and self-denial were the
 
 82 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 
 
 two first lessons which he inculcated to his novices, whom he 
 told at the door as they entered, that they must leave behind 
 them all self-will and private judgment. 
 
 Notwithstanding the fatigue and constant application which 
 the establishment of his Order in all parts of the world, and so 
 many other great enterprises undertaken to promote the glory 
 of God required, he was all on fire with an excess of charity, 
 and a restless desire of gaining souls to God, and wearied him- 
 self out in the service of his neighbor, always laboring to ex- 
 tirpate vice, and to promote virtue in all, and set on foot 
 several practices which might conduce to the divine service and 
 the salvation of men. 
 
 In matters of concern, though reasons were ever so convinc- 
 ing and evident, he never took any resolution before he had 
 consulted God by prayer. He let not an hour pass in the day 
 without recollecting himself interiorly and examining his con- 
 science, for this purpose banishing for a while all other 
 thoughts. He never applied his mind so much to exterior 
 affairs as to lose the sweet relish of interior devotion. He had 
 God always and in all things present to his mind. 
 
 After mass he spent two hours in private prayer, during 
 which time no one was admitted to speak to him except on 
 some pressing necessity. All his actions, and whatever be- 
 longed to him, breathed an air of sincere humility. His ap- 
 parel was poor, though clean ; his bed was very mean, and his 
 .diet coarse, and so temperate that it was a perpetual abstinence. 
 He employed himself often most cheerfully in the meanest 
 of^ces about the house, as in makino- beds, and in cleansing" the 
 chambers of the sick. It was his great study to conceal his 
 virtues, and nothing- was more admirable in his life than the 
 address with which he covered his most heroic actions under 
 the veil of humility. Though he was superior, he frequently 
 submitted to inferiors with wonderful meekness and humility, 
 when he could do it without prejudice to his authority. In 
 things of which he was not certain, he readily acquiesced in the 
 judgment of others ; and was a great enemy to all positiveness, 
 and to the use of superlatives in discourse. He received re- 
 bukes from any one with cheerfulness and thanks. If in his
 
 GREAT DEFENDERS OF THE FAITH IX EVERY AGE. S3 
 
 presence anything was said that redounded to his praise, he 
 showed an extreme confusion, which was usually accompanied 
 with many tears. He was seldom heard to speak of himself, 
 and never but on very pressing occasions. Ribadeneira heard 
 him say, that every one in the house was to him an example of 
 virtue, and that he was not scandalized at any one besides him- 
 self. 
 
 Charity, or the most ardent and pure love of God, was the 
 most conspicuous, and the crown of all his other virtues. He 
 had often in his mouth these words, which he took for his motto 
 or device, " To the greater glory of God," referring to this end, 
 with all his strength, himself, his Society, and all his actions, in 
 which he always chose that which appeared to him the most per- 
 fect. He often said to God, " Lord, what do I desire, or what 
 can I desire besides thee ! " 
 
 From this same love of God sprang his ardent thirst for the 
 salvation of men, for which he undertook so many and so great 
 things, and to which he devoted his watchings, prayers, tears, 
 and labors. When he dismissed any missionaries to preach the 
 word of God, he usually said to them, " Go, brethren, inflame 
 the world, spread about that fire which Jesus Christ came to 
 kindle on earth." To gain others to Christ, he, with admirable 
 address, made himself all to all, going in at //ieir door, and com- 
 ing out at /i/s ozun. 
 
 St. Ignatius was General of the Society fifteen years, three 
 months, and nine days ; but was in the end so worn out with in- 
 firmities that he procured that the Society should choose him an 
 assistant in that office. 
 
 The saint, on the day before he died, charged F. Polancus to 
 beg his holiness's blessing for him at the article of death, though 
 others at that time did not think it so near. The next morning, 
 having lifted up his eyes and hands to heaven, and pronouncing, 
 both with his tongue and heart, the sweet name of Jesus, with a 
 serene countenance, he calmly gave up his happy soul into the 
 hand's of his Creator on the last day of July, in the year 1556, 
 the sixty-fifth of his age, the thirty-fifth after his conversion, and 
 the sixteenth after the confirmation of the Societ}'. The people 
 esteemed him a saint both living and after his death ; and the
 
 84 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 
 
 opinion of his sanctity was confirmed by many miracles. He 
 saw his Society in very few years divided into twelve provinces, 
 with above one hundred colleges, and spread over almost the 
 whole world. In 1626, it contained thirty-six provinces, and in 
 them eight hundred houses, and fifteen thousand Jesuits, since 
 which time it is much increased. St. Ignatius's body was buried 
 first in the little church of the Jesuits, dedicated in honor of the 
 Blessed Virgin, in Rome. When Cardinal Alexander Farne- 
 sius had built the stately church of the professed house called II 
 Giesu, it was translated thither in 1587 ; and in 1637 was laid 
 under the altar of the chapel, which bears his name. He was 
 beatified by Paul V. in 1609, and canonized by Gregory XV. 
 in 1622, though the bull was only published the year following 
 by Urban VIII. 
 
 SAINT ALPHONSUS LIGUORI. 
 Doctor of the Church. 
 
 He was born In Marinella, in the suburbs of Naples, on the 
 27th of September, 1696, of a noble family, and pious 
 parents. 
 
 Alphonsus, in early youth, nay, we might almost say, in in- 
 fancy, even then edified all with whom he conversed ; and those 
 who have written his life in detail, mention numerous instances 
 of virtue, which we cannot afford to specify. His progress in 
 human learning kept pace so well with his progress in the 
 science of the saints, that when he had completed his legal 
 studies, he required a dispensation of three years for admission 
 to the degree of doctor in canon and civil law. 
 
 He practised for some time at the bar, and was fast growing 
 into repute, when an incident occurred, to which, in the dispen. 
 sations of Providence, we are indebted for the apostolic labors 
 and learned writings of our saint. Alphonsus having been re- 
 tained as counsel for the defence, in a case of great interest and 
 importance, his pleading was so ingenious, and so eloquent, that 
 the president, Signor Caravita, felt disposed to give judgment 
 in favor of his client, when the counsel, on the other side, in- 
 stead of replying, simply begged of Alphonsus to reconsider his
 
 GREAT DEFENDERS OF THE FAITH IN EVERY AGE, 8$ 
 
 aro-ument, and see whether it was not unsound. Alphonsus, to 
 his gre3,t confusion and surprise, perceived it to be flawed by- 
 reason of his having overlooked one negative particle in the 
 process. The court and audience complimented him upon his 
 able defence, and acquitted him of any blame upon the score of 
 neo-licrence ; attributing his oversight to the warmth so natural 
 to a young lawyer in his situation. Alphonsus, however, did 
 not so readily acquit himself ; but, having bowed to the court, 
 was heard to say, as he withdrew, " false world, I know you, 
 and have done with you ; " — he had given up the bar. 
 
 Alphonsus was advanced to the priesthood, and so great, in 
 fact, was the esteem in which he was held by his archbishop, 
 that he had no sooner been ordained priest, than he was ap- 
 pointed to conduct the retreat of the clergy, although there 
 were amongst them many apostolic and eloquent men of older 
 standing than he. 
 
 Our saint meanwhile continued to preach in all the churches 
 of Naples to immense congregations, and with abundant fruit. 
 At stated periods of the year, he conducted missions in various 
 quarters of the kingdom, and while laboring for the sanctifica- 
 tion of others, took such measures for his own, as are taken only 
 by saints such as he. 
 
 He addressed himself to God In prayer, and took counsel of 
 several learned and pious men, all of whom assured him that it 
 was the will of God he should become the founder of a new con- 
 gregation of missionary priests for the spiritual aid of those souls 
 who are most destitute. The Bishop of Scala engaged him to 
 establish the first house of the future Order in his diocese. His 
 first companions numbered twelve, consisting of ten priests, and 
 two candidates for orders, together with a serving lay-brother, 
 Vito Curzio by name, a rich gentleman of Acquaviva di Bari, 
 who, admonished by a vision at Naples, had chosen that humble 
 post amongst the brethren of the new congregation. 
 
 Alphonsus submitted to the Holy See the rules he had drawn 
 up for. the government of the congregation, which met with the 
 entire approval of the Pope. 
 
 The congregation being now distributed into different houses, 
 the brethren set about the election of a superior-general, and
 
 86 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 
 
 were unanimous in their choice of Alphonsus, whom they ap« 
 pointed general for life. 
 
 In training the students for their missionary labors, every 
 other study was of course subordinate to the great object of the 
 congregation — the ministry of the divine word ; and it was the 
 anxious care of Alphonsus to impress them with correct no- 
 tions upon this all important matter. He instructed them to 
 avoid defacing the simplicity of the gospel with the frippery of 
 rhetoric, or even the genuine beauties of purely human eloquence. 
 He took especial care that they should fit themselves for the 
 confessional by the study of moral theology ; which, he said, 
 should finish only with the life of the student, and without the 
 knowledge of which, a confessor, he said, would damn himself, 
 and bring ruin on his penitents. He instructed them, more- 
 over, in the proper treatment of different classes of penitents, 
 impressing upon them the necessity of sweetness and charity, 
 the danger of severity and harshness, and the importance of 
 using to advantage their discretion in giving or withholding 
 Absolution in those cases where the Church has left either 
 course open to them. 
 
 The sanctity of Alphonsus, and the wonders by which his 
 preaching was attended, began to attract the notice of the en- 
 tire kingdom, and, the See of Sant' Agata de' Goti becoming 
 vacant, he was nominated by the Pope himself to the care of 
 that Church. 
 
 Alphonsus having accepted the episcopal office, through pure 
 obedience, set out for Rome accompanied by Father Andrea 
 Villani, a man of approved virtue. 
 
 Having been at length formally declared bishop of Sant' 
 Agata de' Goti, by the Sovereign Pontiff, in the secret consist- 
 ory held on the 14th of June, 1762, Alphonsus was consecrated 
 on the 20th of the same month. 
 
 Alphonsus, in the government of his diocese, simply carried 
 out the principles which he had laid down in a book, entitled 
 *' Reflections useful to bishops in the government of their 
 Churches," and published before his elevation to the episcopacy. 
 Though removed in body from his congregation, it ceased not 
 to be directed by his spirit, as he was in constant communication
 
 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 87 
 
 with Father Vallani, his Vicar-general, and the superiors of 
 houses, continually exhorting and instructing them by letters 
 full of unction and wisdom alike divine. His elevation to the 
 episcopal dignity, no wise prejudiced that eminent spirit of pov- 
 erty by which he had been distinguished while residing with the 
 cono^rep-ation. His dress (invariably the habit of the congrega- 
 tion) was of the coarsest texture. He left the best apartments 
 to his household clergy, occupying himself a couple of the most 
 unpretending, and furnished in the meanest style, possessing, in 
 fact, only some straw chairs, a table with an inkstand and a few 
 books, a small wooden bedstead with a straw bed, and coarse 
 sheets, some pictures of saints, and one of our Blessed Lady of 
 good counsel, together with a little altar for the celebration of 
 Mass, when his health should not permit him to go to the 
 Cathedral. His table was originally very simple, and every day 
 experienced new retrenchments, until it reached the standard of 
 insipidity, which Alphonsus had laid out for it. His house- 
 hold resembled nothing so closely as a religious community, so 
 regular were the hours of prayer and silence, and meals, and 
 reliofious converse. 
 
 The little time which he contrived to steal from his pastoral 
 cares, or his devotions, he spent not in recreation, but in writing, 
 or dictating letters, or composing works for the good of souls. 
 or reading spiritual or theological books. 
 
 He had an alms for every one who asked it, and summoned 
 his vicar-general and others to the aid of his own zeal in discov- 
 ering such as shame (so ill-consorted with penury) prevented from 
 putting in their petitions with the others. Superannuated 
 priests, old people of every description, widows with families, 
 and more especially young maidens, whose poverty might be 
 the occasion of their fall, were the objects of his tenderest care. 
 We have already mentioned his care of the sick ; and it was at 
 least equalled by his care of those in prison, both as concerned 
 their spiritual and temporal wants. But all his other acts of 
 love were outdone by one act of stupendous charity, in the year 
 1765, during which Italy was afflicted in a great and prevailing 
 famine. As if in preparation for the disastrous season, Alphon- 
 sus, contrary to custom, had laid up a large store of corn, and as
 
 88 
 
 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 
 
 soon as the scarcity began to be felt, distributed it to the poor. 
 After having expended his entire store, he wrote to every one 
 of wealth and distinction, and more especially to his brother 
 Hercules, to contribute to the relief of the starving population. 
 He afterwards gave orders for the secret sale of the carriage 
 and mules which his brother had presented to him, as well as of 
 his pectoral cross, and the ring given him by Monsignor Ganini, 
 substituting for them gilded things of trifling value. But, not- 
 withstanding all his efforts, thousands remained unsupplied, and 
 in the madness of their hunger, attacked the corporate officers; 
 for whose safety Alphonsus has been known to expose his own 
 life to the fury of the mob. 
 
 Alphonsus having made application to Pius VI., for permis- 
 sion to retire from his office, that Pontiff, was induced by the 
 representations of many distinguished persons to accede, though 
 (as he said) with great sorrow, to the request of Alphonsus, and 
 accept his resignation. 
 
 Immediately that Alphonsus had received the welcome intelli- 
 gence, " Blessed be God," he exclaimed, " who has removed a 
 mountain from my breast ; " and, in a few days after, having 
 arranged all matters for his departure, left the diocese amid the 
 lamentations of the entire flock, and directed his course towards 
 San Michele de' Pagni, where there was a house of his Order. 
 Having reached his destination, he humbly besought the Fathers 
 to receive him once more amongst them. As he ascended the 
 stairs, leading to the choir, he repeated the " Gloria Patri," and 
 exclaimed, " how light is now this cross upon my breast, which 
 was so heavy when I first mounted the steps of the palace of 
 Sant' Agata!" Here he lived completely after the manner of 
 the other fathers of the congregation, attending all the exercises 
 where and when it was done by the rest of the community. 
 Durino- all this time he ceased not to compose works for the 
 sanctification of souls. Amongst other works composed and 
 published by him after his return to San Michele de' Pagni, he 
 gave to the world the book entitled " Admirable Dispositions of 
 Divine Providence, for the Salvation of the World, through means 
 of Jesus Christ ; " and dedicated it to Pius VI., who was pleased to 
 acknowledge it as an especial favor, and compliment the blessed
 
 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 89 
 
 author in the loftiest, and, at the same time, most affectionate 
 strain. But the health of Alphonsus, which had been all along 
 declining, began rapidly to grow worse. From the 29th of 
 November, 1779, he was unable to say Mass, and continued 
 thenceforward to communicate in one kind ; his manner of life 
 being, in other respects, as before described, 
 
 Alphonsus straining the crucifix and image of most holy Mary 
 to his breast, the brethren in tears and prayer around him, 
 calmly and without struggle or contortion, breathed forth his 
 blessed soul, on Tuesday, the ist of August, 1787. 
 
 On the 2 1 St day of December, 1809, the venerable Pontiff 
 Pius VII. issued the decree for the beatification of Alphonsus, 
 and on the 26th of May, 1836, our Most Holy Father, Gregory, 
 after having gone through the glorious proofs of his sanctity^ 
 vouchsafed to the Church by the Almighty, after the beatifica- 
 tion of his servant, proceeded with the solemn ceremony of 
 canonization, or enrollment amongst the saints. He was declared 
 a Doctor of the Church by Pius IX. March 11, 1871. 
 
 ST. BRUNO. 
 Confessor. 
 
 St. Bruno, the founder of the Carthusian Order of Monks, 
 was born at Cologne about the year 1030. He was educated at 
 Cologne, and afterward at Rheims, where he was appointed to 
 superintend the studies in all the chief schools of the diocese. 
 Such was his reputation for learning that he was looked upon 
 as the light of churches, doctor of doctors, the glory of the two 
 nations of Germany and France, the ornament of the age, the 
 model of good men, and the mirror of the world, to use the 
 expressions of an ancient writer. Many of his pupils afterward 
 became distinguished and in the number was Pope Urban II. 
 In 1084, he retired with six companions into the desert of Char- 
 treuse, where he built an oratory with cells at a little distance 
 from each other. 
 
 Such was the original of the Order of the Carthusians, which 
 took its name from this desert of Chartreuse. They first built a
 
 90 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 
 
 church on a summit, and cells near it, in which they lived two 
 together in each cell, soon after single, meeting in church at matins 
 and vespers : other hours, prime, tierce, sext, none, and compline, 
 they recited in their cells. They never took two refections in a 
 day, except on the greatest festivals, on which they ate together 
 in a refectory. On other days they ate in their cells as hermits. 
 Pulse was given them in a certain measure on days when it was 
 allowed them. 
 
 It is hard to represent the wonderful life of these holy ancho- 
 rites in their desert. Peter the Venerable, abbot of Cluni, fifty 
 years after St. Bruno, writes of them : "Their dress is meaner 
 and poorer than that of other monks; so short and scanty, and 
 so rough, that the very sight affrights one. They wear coarse 
 hair shirts next their skin, fast almost perpetually , eat only 
 bran bread ; never touch flesh, either sick or well ; never buy 
 fish, but eat it if given them as an alms ; eat eggs and cheese 
 on Sundays and Thursdays; on Tuesdays and Saturdays their 
 fare is pulse or herbs boiled ; on Mondays, Wednesdays and 
 Fridays they take nothing but bread and water ; and they have 
 only one meal a day, except within the octaves of Christmas, 
 Easter, Whitsuntide, Epiphany, and some other festivals. 
 Their constant occupation is praying, reading and manual labor, 
 which consists chiefly in transcribing books. They say the 
 lesser hours of the divine ofiflce in their cells at the times when 
 the bell rings ; .but meet together at vespers and matins with 
 wonderful recollection. They say mass only on Sundays and 
 festivals." St. Bruno left his disciples fervent observers of those 
 customs and practices which he had established among them. 
 This institute has been regarded by the pastors of the church as 
 the most perfect model of a penitential and contemplative state, 
 in which persons devote themselves to the most perfect sancti- 
 fication of their souls, and by their tears and prayers endeavor 
 to draw down the divine mercy on sinners and on the whole 
 world. 
 
 St. Bruno is styled by the writers of that age Master of the 
 Chartreuse, and sometimes prior ; for, being the person who led 
 the rest into that course of life, he was looked upon by them as
 
 GREAT DEFENDEflS OF THE FAITH IN EVERY AGE. 9I 
 
 their superior ; and as he was the most learned, so he also 
 excelled them in the fervor of his charity, compunction and 
 humility. 
 
 St. Bruno had not governed this congregation six years, when 
 Pope Urban II., sent him a severe order to, repair to Rome, 
 that he might assist him by his counsels in the government of 
 the church. The humble monk could have scarce met with a 
 more severe trial of his obedience, or made a greater sacrifice. 
 Nevertheless, without further deliberation, he set out in 1089, 
 having nominated Landuin prior at the Chartreuse. St. Bruno 
 was received by the pope with all imaginable tokens of esteem 
 and affection. His holiness kept him in his palace, near his 
 person, and consulted him in all weighty affairs of religion and 
 conscience. 
 
 The tumult of a court grew every day more insupportable to 
 St. Bruno, who had tasted the sweets of solitude and uninter- 
 rupted contemplation, and trembled amidst the' distractions of 
 the world. The pope had too great a value for such a friend to 
 grant his request of returning to the Chartreuse ; he even 
 pressed him to accept the archbishopric of Rheggio, in Calabria ; 
 but the holy man excused himself with so great earnestness, and 
 redoubled his importunities for the liberty of living to himself 
 in solitude, that his holiness at length thought he could no 
 longer offer violence to his holy inclinations, and consented that 
 he miofht retire into some wilderness in the mountains of Cala- 
 bria. The saint found a convenient solitude in the diocese of 
 Squillaci, where he settled in 1090, with some new disciples 
 whom he had gained in Rome. Here he betook himself to the 
 exercises of a solitary life with more joy and fervor than ever. 
 Landuin, prior of the Chartreuse, went into Calabria to consult 
 St. Bruno about the form of livino; which our saint had insti- 
 tuted at the Chartreuse ; for those disciples were desirous not to 
 depart in the least point from the spirit and rule of their holy 
 master. St. Bruno wrote them an admirable letter, full of ten- 
 der charity and the spirit of God, which he sent them by Lan- 
 duin when he returned in 1099. In this letter he instructed 
 them all in the practices of a solitary life, solved the difficulties
 
 92 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 
 
 which they proposed to him, comforted them in their afflictions, 
 and encouraged them to perseverance and watchfulness against 
 all the attacks of their enemies. 
 
 The principal works of St. Bruno are Comments on the Psal- 
 ter, and on St. Paul's Epistles, both of which are demonstrated 
 to be the genuine productions of our saint, and answer the char- 
 acter given of St. Bruno, that he was one of the most learned 
 men, not only of the age in which he lived, but of most others. 
 The elegy in fourteen verses. On the Contempt of the World, 
 or on the last things, which was composed by St. Bruno, is 
 engraved under the picture of the saint in the choir of the 
 famous Chartreuse of Dijon. 
 
 The monastery De la Torre, in Calabria, was the second of 
 the Order. St. Bruno continued by his counsels and instruc- 
 tions at a distance, to direct the monks of the Great Chartreuse 
 in all spiritual and temporal emergencies. He died Oct. 6, iioi. 
 He was canonized by Pope Leo X. in 15 14. 
 
 SAINT FRANCIS XAVIER. 
 Confessor and Apostle of the Indies. 
 
 A CHARGE to go and preach to all nations was given by Christ 
 to his apostles. This commission the pastors of the church have 
 faithfully executed down to this present time ; and in every age 
 have men been raised by God, and filled with his Holy Spirit 
 for the discharge of this important function, who, being sent by 
 the authority of Christ and his name by those who have suc- 
 ceeded the apostles in the government of his church, have 
 brought new nations to the fold of Christ for the advancement 
 of the divine honor, and filling up the number of the saints. 
 This conversion of nations accordinor to the divine commission 
 is the prerogative of the Catholic Church, in which it has never 
 had any rival. Among those who in the sixteenth century 
 labored most successfully in this great work, the most illustrious 
 was St. Francis Xavier, the Thaumaturgus of these later ages, 
 whom Urban VHI. justly styled the apostle of the Indies. 
 This great saint was born in Navarre, at the castle of Xavier,
 
 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 93 
 
 eight leagues from Pampelona, in 1506. His inclination deter- 
 mined his parents to send him to Paris in the eighteenth year of 
 his age ; where he entered the college of St. Barbara. Havino- 
 studied philosophy two years he proceeded master of arts ; then 
 taught philosophy at Beauvais college, though he still lived in 
 that of St. Barbara. 
 
 St. Ignatius came to Paris in 1528 with a view to finish his 
 studies, and after some time entered himself pensioner in the 
 college of St. Barbara. This holy man had conceived a desire 
 of forming a society wholly devoted to the salvation of souls ; 
 and being taken with the qualifications of Peter Faber, called in 
 French Le Fevre, a Savoyard, and Francis Xavier, who had been 
 school-fellows, and still lived in the same college, endeavored to 
 gain their concurrence in this holy project. 
 
 Xavier after a short resistance yielded to the spell, and was 
 one of the little band of seven persons, including Loyala himself 
 who took the original Jesuit vows, and founded the company on 
 Aug. 15, 1534, In the crypt of Notre Dame de Montmatre. 
 
 On November 15, 1536, they started for Italy to concert with 
 Ignatius (then in Spain, but purposing to join them) plans for a 
 mission to convert the Moslems of Palestine. They arrived at 
 Venice on the 8th of January, 1537, and were much comforted 
 to meet there St. Ignatius, by whose direction they divided 
 themselves to serve the poor in two hospitals in that city, whilst 
 they waited for an opportunity to embark for Palestine. 
 
 St. Francis was ordained priest in Venice upon St. John 
 Baptist's Day, 1537. 
 
 In Lent, in 1538, our saint was called by St. Ignatius to 
 Rome, where the fathers assembled together to deliberate about 
 the foundation of their Order. After waiting a whole year to 
 find an opportunity of passing into Palestine, and finding 
 execution of that design impracticable, on account of the war 
 between the Venetians and the Turks, St. Ignatius and his 
 company offered themselves to his holiness, to be employed as 
 he should judge most expedient in the service of their neighbor. 
 The Pope accepted their offer, and ordered them to prcacli and 
 instruct in Rome till he should otherwise employ them. Mean-
 
 94 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 
 
 while John III., King of Portugal had resolved sending a 
 mission to his East Indian dominions, and applied to the Pope 
 for six Jesuits to undertake the task. Ignatius could spare but 
 two, and one of them having fallen sick, Xavier took his place. 
 He left Rome March 15, 1540. 
 
 They arrived at Lisbon about the end of June. At Lisbon, 
 before he went on board, the king delivered to him four briefs 
 from the Pope ; in two of which his holiness constituted Xavier 
 apostolic nuncio, with ample power and authority ; in the third, 
 he recommended him to David, Emperor of Ethiopia ; and in 
 the fourth to other princes in the East. No importunities of 
 the king or his officers could prevail on the saint to accept of 
 any provisions or necessaries, except a few books for the use of 
 converts. 
 
 The saint set sail on the 7th of April, in the year 1541, the 
 thirty-sixth of his age, on board the admiral's vessel, which 
 carried Don Martin Alfonso de Sousa, General-Governor of the 
 Indies, who went with five ships to take possession of his 
 government. They landed at Goa, on the 6th of May, in 1542, 
 in the thirteenth month from their setting out from Lisbon. 
 
 The saint presented to the Bishop of Goa the briefs of Paul 
 III., declared that he pretended not to use them without his 
 approbation, and casting himself at his feet, begged his bless- 
 ing. The situations of those countries was deplorable when 
 St. Francis Xavier appeared among them as a new star to en- 
 lighten so many infidel nations. Having spent the morning in 
 assisting and comforting the distressed in the hospitals and 
 prisons, he walked through all the streets of Goa, with a bell in 
 his hand, summoning all masters, for the love of God, to send 
 their children and slaves to catechism. The little children gath- 
 ered together in crowds about him, and he led them to the 
 church, and taught them the creed and practices of devotion, 
 and impressed on their tender minds strong sentiments of piety 
 and religion. By the modesty and devotion of the youth, the 
 whole town began to change its face, and the most abandoned 
 sinners began to blush at vice. 
 
 The reformation of the whole city of Goa was accomplished
 
 GREAT DEFENDERS OF THE FAITH IX EVERY AGE. 95 
 
 in half a year, when the saint was informed, that, on the coast 
 of La Pescaria, or the Pearl Fishery, which is extended from 
 Cape Comorin to the isle of Manar, on the eastern side of the 
 peninsula, there were certain people called Paravas, that is, fish- 
 ers, who some time ago, in order to please the Portuguese, who 
 had succored them against the Moors, had caused themselves 
 to be baptized, but, for want of instructions, retained their 
 superstitions and vices. Xavier, taking with him two young 
 ecclesiastics, embarked in October, in 1542, and sailed to Cape 
 Comorin, which faces the isle of Ceylon, and is about six hun- 
 dred miles from Goa. Here, St. Francis went into a village 
 full of idolaters, and preached Jesus Christ to them. Most of 
 the chief persons of the country listened to his doctrine, and 
 heartily embraced the faith. The servant of God proceeded to 
 the Pear Coast, set himself first to instruct and confirm those 
 who had been formerly baptized ; and, to succeed in this under- 
 taking, he was at some pains to make himself more perfectly 
 master of the Malabar tongue. Then he preached to those 
 Paravas to whom the name of Christ was till that time un- 
 known ; and so great were the multitudes which he baptized, 
 that sometimes by the bare fatigue of administering that sacra- 
 ment, he was scarce able to move his arm, according to the ac- 
 count which he gave to his brethren in Europe. 
 
 He had labored about fifteen months in the conversion of the 
 Paravas, when, toward the close of the year 1543, he was obliged 
 to return to Goa to procure assistants. The seminary of the 
 faith which had been founded there for the education of young 
 Indians, was committed to his care, and put into the hands of 
 the Society. The saint enlarged it, and made prudent regula- 
 tions for the government and direction of the youth ; and, from 
 this time, it was called the seminary of St. Paul. The following 
 year he returned to the Paravas with a supply of evangelical 
 laborers, as well Indians as Europeans, whom he stationed in 
 different towns ; and some he carried with him into the kin^fdom 
 of Travancor, where, as he testifies in one of his letters, he bap- 
 tized ten thousand Indians with his own hand in one month, and 
 sometimes a whole village received the sacrament of regenera-
 
 96 
 
 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 
 
 tion in one day. When the holy man first penetrated into the 
 island provinces of the Indians, being wholly ignorant of the 
 language of the people, he could only baptize children, and serve 
 the sick, who, by signs, could signify what they wanted, as he 
 wrote to F. Mansilla. Whilst he exercised his zeal in Travancor 
 God first communicated to him the gift of tongues, according to 
 the relation of a young Portuguese of Coimbra, named Vaz, who 
 attended him in many of his journeys. He spoke very well the 
 lano-uacre of those barbarians without havino- learned it, and had 
 no need of an interpreter when he instructed them. He some- 
 times preached to five or six thousand persons together, in some 
 spacious plain. The saint narrowly escaped the snares which 
 were sometimes laid by Brahmans and others to take away his 
 life ; and when the Badages, a tribe of savages and public robbers, 
 having plundered many other places, made inroads into Travan- 
 cor. he marched up to the enemy, with a crucifix in his hand, at 
 the head of a small troop of fervent Christians, and, with a com- 
 manding air, bade them, in the name of the living God, not to 
 pass further, but to return the way they came. His words cast 
 such a terror into the minds of the leaders who were at the head 
 of the barbarians, that they stood some time confounded, and 
 without motion; then retired in disorder, and quitted the 
 country. This action procured St. Francis the protection of the 
 King of Travancor, and the surname of the Great Father. His 
 miracles made so great impressions on the people, that the whole 
 kingdom of Travancor was subjected to Christ in a few months, 
 except the king and some of his courtiers. 
 
 The saint, after he had made a journey to Cochin, upon busi- 
 ness, visited Manar, and settled there a numerous church ; in a 
 journey of devotion, which he took to Meliapor, to implore the 
 intercession of the apostle St. Thomas, he converted many dis- 
 solute livers in that place. Afterwards, intending to pass to the 
 island of Macassar, he sailed to Malacca, a famous mart, in the 
 peninsula beyond the Ganges, to which all the Indies, and also 
 the Arabs, Persians, Chinese, and Japanians, resorted for trade. 
 The saint arrived here on the 25th of September, 1545, and, by 
 the irresistible force of his zeal and miracles, reformed the
 
 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 97 
 
 debauched manners of the Christians and converted many pagans 
 and Mahometans. In the beginning of the year 1548 he landed 
 in Ceylon, where he converted great numbers, with two kings. 
 
 Arriving at Goa, he instructed Angeroo, a Japanese, and 
 many others, and took a resolution to go to Japan. F. Caspar 
 Barzia, and four other Jesuits, arrived at that time at Goa from 
 Europe, whom the saint stationed, and then set out for Malacca, 
 intending to proceed to Japan. After a short stay at Malacca, 
 he went on board a Chinese vessel, and arrived at Cangoxima, 
 in the kingdom of Saxuma, in Japan, on the 15th of August, 
 1549, having with him Angeroo, who had been baptized with 
 two of his domestics at Goa, and was called Paul of the holy 
 faith. Meeting with a most gracious and honorable reception, 
 he obtained the king's leave to preach the faith to his subjects ; 
 of which he made so good use that he converted a great number. 
 
 After a year spent at Cangoxima, with his usual success, the 
 saint, in 1550, went to Firando, the capital of another petty 
 kingdom ; for the King of Saxuma, incensed at the Portuguese 
 because they had abandoned his port to carry on their trade 
 chiefly at Firando, had withdrawn the license he had granted 
 the saint, and began to persecute the Christians. At Firando, 
 Xavier baptized more infidels in twenty days than he had done 
 at Cangoxima in a whole year. These converts he left under 
 the care of one of the Jesuits that accompanied him, and set out 
 for Meaco with one Jesuit, and two Japanian Christians. They 
 went by sea to Facata, and from thence embarked for Amangu- 
 chi, the capital of the kingdom of Naugato, famous for the rich- 
 est silver mines in Japan. He preached with such fruit, that he 
 baptized three thousand persons in that city, with whom he left 
 two Jesuits, who were his companions, to give the finishing to 
 their instruction. At Amanofuchi God restored to St. Francis 
 the gift of tongues ; for he preached often to the Chinese mer- 
 chants who traded there, in their mother-tongue, which he had 
 never learned. 
 
 St. PVancis, recommending the new Christians here to two 
 fathers whom he left behind, left Amanguchi, toward the middle 
 of September, in 1551, and, with two Japanian Christians, who
 
 98 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 
 
 had suffered with joy the confiscation of their goods for chang. 
 ino- their reHgion, travelled on foot to Fuceo, the residence of 
 the King of Bungo, who was very desirous to see him, and gave 
 him a most gracious reception. Here the saint publicly con- 
 futed the Bonzas, who, upon motives of interest, everywhere 
 strenuously opposed his preaching, though, even among them, 
 some were converted. The saint's public sermons and private 
 conversations had their due effect among the people, and vast 
 multitudes desired to be instructed and baptized. Our saint 
 embarked to return to India, on the 20th of November, 1551, 
 having continued in Japan two years and four months. To cul- 
 tivate this growing mission, he sent thither three Jesuits, who 
 were shortly followed by others. It had been often objected to 
 him that the learned and wise men in China had not embraced 
 the faith of Christ. This circumstance first inspired him with 
 an earnest desire that the name of Christ might be glorified in 
 that flourishing empire ; and, full of a zealous project of under- 
 taking that great enterprise, he left Japan. At Malacca he was 
 received with the greatest joy that can be imagined, and he im- 
 mediately set himself to contrive how he might compass his 
 intended journey to China. The greatest difficulty was, that 
 besides the ill-understanding which was betwixt China and 
 Portugal, it was forbidden to strangers, on pain of death, or of 
 perpetual imprisonment, to set foot in that kingdom. To 
 remove that obstacle, St. Francis discoursed with the old gov- 
 ernor of Malacca, Don Pedro de Sylva, and with the new one, 
 Don Alvarez d'Atayda, and it was agreed that an embassy 
 miorht be sent in the name of the Kinor of Portugral to China to 
 settle a commerce, with which the saint might with safety land 
 in that kingdom. In the meantime the saint set out for Goa. 
 
 Xavier reached Goa in the beginning of February, and hav- 
 ing paid a visit to the hospitals, went to the College of St. Paul, 
 where he cured a dying man. The missionaries whom he had 
 dispersed before his departure, had spread the gospel on every 
 side. F. Caspar Barzia had converted almost the whole city 
 and island of Ormuz. Christianity flourished exceedingly on 
 the coast of the pearl fishery, and had made great progress at
 
 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 99 
 
 Cochin, Coulan, Bazain, Meliapor, in the Moluccas, the isles 
 of Moro, etc. The King of Tanor, whose dominions lay on the 
 coast of Malabar, had been baptized at Goa. The King of 
 Trichenamalo, one of the sovereigns of Ceylon, also embraced 
 the faith. The progress of the faith in many other places was 
 such as gave the greatest subject of joy to the holy man. Xa- 
 vier appointed F. Barzia, a person of eminent piety, rector 
 of Goa and vice-provincial, sent new preachers into all the mis- 
 sions on this side the Ganges, and obtained of the viceroy, Don 
 Alphonso de Norogna, a commission for his good friend, James 
 Pereyra, to ,go on an embassy to China. Having settled all 
 affairs at Goa, he made the most tender and ardent exhortations 
 to his religious brethren, then leaving F. Barzia vice-provincial, 
 set sail on the 14th of April, in 1552, and landing at Malacca, 
 found the town afflicted with a most contagious pestilential 
 fever. When the mortality had almost ceased, the saint treated 
 about the embassy to China with the Governor of Malacca, on 
 whom Don Alphonso de Norogna (the fifth Viceroy and seven- 
 teenth Governor of the Indies) had reposed the trust of that 
 affair. Xavier determined to go on board of a Portuguese ship 
 that was setting sail for the isle of Sancian, a small barren island 
 near Macao, on the coast of China. On the twenty-third day 
 after the ship's departure from Malacca, he arrived at Sancian, 
 where the Chinese permitted the Portuguese to come and buy 
 their commodities. When the project of the embassy had failed, 
 St. Francis had sent the three Jesuits he had taken for his com- 
 panions into Japan, and retained with him only a brother of the 
 Society (who was a Chinese, and had taken the habit at Goa,) 
 and a young Indian. He hoped to find means with only two 
 companions to land secretly in China. 
 
 Whilst the voyage was deferred Xavier fell sick, and when 
 the Portuguese vessels were all gone except one, was reduced to 
 extreme want of all necessaries. A fever seized the saint a sec- 
 ond time on the 20th of November, and at the same time he 
 had a clear knowledge of the day and hour of his death, which 
 he openly declared to a friend, who afterwards made an authen- 
 tic deposition of it by a solemn oath. At last, on the 2d of
 
 lOO GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 
 
 December, which fell on Friday, having his eyes all bathed in 
 tears, and fixed with great tenderness of soul upon his crucifix, 
 he pronounced these words, " In thee, O Lord, I have hoped ; 
 I shall not be confounded forever;" and, at the same instant, 
 transported with celestial joy, which appeared upon his counte- 
 nance, he sweetly gave up the ghost, in 1552. Though he was 
 only forty-six years old, of which he had passed ten and a half 
 in the Indies, his continual labors had made him gray betimes, 
 and in the last year of his life he was grizzled almost to white- 
 ness. By order of King John III. a verbal process of the life 
 and miracles of the man of God was made with the utmost 
 accuracy at Goa, and in other parts of the Indies. Many 
 miracles were wrought, through his intercession, in several parts 
 of the Indies and Europe, confessed by several Protestants ; and 
 Tavernier calls him the St. Paul, and the true apostle of the 
 Indies. St. Francis was beatified by Paul V. in 1554, and can- 
 onized by Gregory XV., in 1662. By an order of John V., 
 King of Portugal, the Archbishop of Goa, attended by the 
 viceroy, the Marquis of Castle Nuovo, in 1744, performed a 
 visitation of the relics of St. Francis Xavier ; at which time 
 the body was found without the least bad smell, and seemed 
 environed with a kind of shining brightness ; and the face, 
 hands, breast, and feet had not suffered the least alteration, or 
 symptom of corruption. In 1747, the same king obtained a 
 brief of Benedict XIV., by which St. Francis Xavier is honored 
 with the title of patron and protector of all the countries in the 
 East Indies. 
 
 ST. CHARLES BORROMEO. 
 Cardinal, Archbishop of Milan, and Confessor. 
 
 St. Charles Borromeo, the model of pastors, and the re- 
 former of ecclesiastical discipline in these degenerate ages, was 
 son of Gilbert Borromeo, Count of Arona, Margaret of Medi- 
 cis, sister to John James of Medicis, Marquis of Marignan, and 
 of Cardinal John Angelus of Medicis, afterwards Pope Pius 
 IV. The saint's parents were remarkable for their discretion 
 and piety.
 
 GREAT DEFENDERS OF THE FAITH IN'EVERY AGE. lOI 
 
 St. Charles was born on the 2d of October, in 1538, In the 
 castle of Arona, upon the borders of Lake-Major, fourteen miles 
 from Milan. The saint in his infancy gave proofs of his future 
 sanctity, loved prayer, was from the beginning very diligent in 
 his studies ; and it was his usual amusement to build little 
 chapels, adorn altars, and sing the divine ofhce. By his happy 
 inclination to piety and love of ecclesiastical functions, his 
 parents judged him to be designed by God for the clerical state, 
 and initiated him in it as soon as his age would allow him to 
 receive the tonsure. When he was twelve years old, his uncle, 
 Julius Csesar Borromeo, resigned to him the rich Benedictine 
 abbey of SS. Gratinian and Felin, martyrs, in the territory of 
 Arona, the revenue of which he applied wholly in charity to the 
 poor. St. Charles learned Latin and humanity at Milan, and 
 was afterwards sent by his father to the university of Pavia, 
 where he studied the civil and canon law under Francis Alciat, 
 the eminent civilian. His father's death brought him to Milan 
 in 1558 ; but when he had settled the affairs of his family with 
 surprising prudence and address, he went back to Pavia, and 
 after completing his studies, took the degree of doctor in the 
 laws towards the end of the year 1559. 
 
 In 1559, his uncle Cardinal de Medici was raised to the Pon- 
 tificate by the name of Pius IV., and St. Charles was made pro- 
 thonotary, entrusted with both the public and privy seal of the 
 ecclesiastical state, created cardinal deacon, and soon after raised 
 to the archbishopric of Milan. He established an academy of 
 learned persons, and published their memoirs as the N'octes 
 Vaticanae. About the same time he also founded and endowed 
 a college at Pavia, which he dedicated to Justina, virgin and 
 martyr. 
 
 St. Charles judged it so far necessary to conform to the 
 custorfi of the court as to have a magnificent palace well fur- 
 nished, to keep a sumptuous equipage, and a table suitable to 
 his rank, and to give entertainments. Yet he was in his heart 
 most perfectly disengaged from all these things, most mortified 
 in his senses, humble, meek, and patient in all his conduct 
 Honored and caressed by the whole Christian world, having in
 
 I02 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 
 
 his power the distribution of riches and honors, and enjoying 
 himself whatever the world could bestow, he considered in all this 
 nothing but dangers ; and far from taking any delight herein, 
 watched with trembling over his own heart lest any subtle 
 poison of the love of the world should insinuate itself, and in 
 all things sought only the establishment of the kingdom of 
 God. The council of Trent, which had been often interrupted 
 and resumed, was brought to a conclusion in 1563, the last session 
 being held on the 5th of December, in which the decree of all the 
 former sessions under Paul III., Julius III., and Pius IV., were 
 confirmed, and subscribed. No sooner was it finished but St. 
 Charles began strenuously to enforce the execution of all its 
 decrees for the reformation of discipline. At his instigation, 
 the pope pressed earnestly all bishops to found seminaries 
 according to the decree of the council, and set the example by 
 establishing such a seminary at Rome, the care of which was 
 committed to the Jesuits. In opposition to the new errors his 
 holiness published, in 1564, the creed which bears his name, and 
 commanded all who are preferred to ecclesiastical livings, digni- 
 ties, etc., to subscribe the same. 
 
 Pope Pius IV. died on the loth of December, in 1565. In 
 the conclave, in which St. Charles had much the greatest sway, 
 our saint's skill and diligence contributed to harmony of action. 
 St. Pius V. who was chosen on the 7th of January, in 1566, did all 
 in his power to engage St. Charles to stay at Rome, and accept 
 of the same employments which he had enjoyed under his pred- 
 ecessor. But the holy archbishop feared that even to resign 
 his church without havinof remedied the disorders which had 
 taken root in it, would have been to abandon it ; and pressed 
 his return to his people with such zeal that the pope, after hav- 
 ing taken his advice for several days, dismissed him with his 
 blessing. 
 
 St. Charles arrived at Milan in April, 1566, and went vigor- 
 ously to work for the reformation of his diocese. At Milan he 
 removed out of his palace the fine sculptures, paintings, and 
 hangings, and especially the arms of his family, which some had 
 put up before his arrival ; nor would he suffer his name or the
 
 GREAT DEFENDERS OF THE FAITH IN EVERY AGA. 103 
 
 arms of his family, but only those of his bishopric, to be set up 
 upon any edifices which he raised. Under his robes he wore a 
 very poor garment which he called his own, and which was so 
 mean, and usually so old and ragged, that once a beggar refused 
 to accept of it. His servants he chiefly • employed in other 
 affairs, but did everything for himself that he could, and it was 
 his deligfht even to serve others ; though he did this in such a 
 manner as never to do any thing unbecoming his dignity, being 
 sensible what he owed to his rank. The least shadow of praise 
 or flattery was most hateful to him. All supernatural favors 
 and interior graces and consolations which he received in prayer, 
 he was most careful to conceal ; and he had a little cell in the 
 garrets of his palace at a distance from the chambers of others, 
 to which he often retired. He never spoke of his own actions 
 unless to ask advice or to condemn himself. It was an extreme 
 pleasure to him to converse with, and to catechise the poor, 
 which he did among the poor inhabitants of the wildest moun- 
 tains. The Bishop of Ferrara coming to meet him when he was 
 occupied in the visitation of a poor valley, found him sick of an 
 ague, lying on a coarse bed in a very poor cottage. At the 
 sight, he was so struck as to be scarce able to speak. St. 
 Charles perceiving his confusion, told him he was treated very 
 well, and much better than he deserved. The accent with 
 which he spoke this astonished the bishop much more than what 
 he saw. If he was put in mind of any fault, he expressed the 
 most sincere gratitude ; and he gave a commission to two pru- 
 dent and pious priests of his household to put him in mind of 
 every thing they saw amiss in his actions, and he often begged 
 that favor of strangers. The sweetness and gravity with which 
 he reproved or exhorted others was the fruit of his sincere 
 humility and charity. From his childhood mildness seemed to 
 form his character, and even in his youth he seemed never to 
 feel any emotion of anger against school-fellows or others. This 
 virtue was daily more and more perfected in him as he advanced 
 in the victory over himself. The most atrocious injuries, even ac- 
 cusations sent to the King of Spain against him, and the blackest 
 actions of ingratitude never discomposed his mind ; and defama-
 
 104 GREAT DEFE>^DERS OF THE FAITH IN EVERY AGE. 
 
 tory libels published against him he burnt without reading them, 
 or inquiring after the authors. A certain priest who took de- 
 light in finding fault with his actions he kept constantly in his 
 family, treated him with the greatest regard, and in his will left 
 hirti a pension for life upon his estate. The saint's tongue was 
 always the interpreter of his heart ; his candor and sincerity 
 appeared in all his words and transactions, and his promises 
 were inviolable. The confidence which every one on this 
 account reposed in him showed the incomparable advantage 
 which a character of strict sincerity and veracity gives over lying 
 and hypocrisy, which the saint could never bear in any one. He 
 refused dispensations and grants which seemed unjust, with 
 invincible firmness, but with so much sweetness as to make the 
 parties themselves enter into his reasons. 
 
 The management of his temporalities he left entirely to 
 stewards of approved probity and experience, whose accounts he 
 took once a year. To inspire his clergy with the love of holy 
 poverty, he severely reproved even bishops who discovered a 
 spirit of interestedness ; and he used to repeat to them the 
 prayer of St. Austin, who often begged of God that he would 
 take from his heart the love of riches, which strangely with- 
 draws a man from the love of God, and alienates his affections 
 from spiritual exercises ; certainly nothing can be baser in a 
 minister of the altar, or more unworthy and more contrary to 
 his character than that foul passion. When others told him he 
 ought to have a garden at Milan to take the air in, his answer 
 was, that the holy scriptures ought to be the garden of a bishop. 
 If any spoke to him of fine palaces or gardens, he said, We 
 ouorht to build and to think of eternal houses in heaven. When 
 he came to reside at Milan, though his revenues when he left 
 Rome amounted to above one hundred thousand crowns a year, 
 including his legations or governments, he reduced them to 
 twenty thousand crowns, for he reserved nothing besides the 
 income of his archbishopric, the pension which the King of 
 Spain had granted him, and a pension upon his own estate. 
 His other benefices he resigned, or converted into colleges and 
 seminaries for the education of youth. He made over the Mar-
 
 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 105 
 
 quisate of Romagonora, to Frederic Ferrier, his kinsman, and 
 his other estates in the Milanese to his uncles, the counts of 
 Borromeo, those estates being feoffments, or perpetual entails 
 in the family, though his for life. The principality of Oria, in 
 the kingdom of Naples, which yielded him ten thousand ducats 
 a year for his life, he sold for forty thousand crowns, which sum 
 was brought to his palace, according to the terms of the sale. 
 But he could not bear the thouo-ht of a treasure lodored in a 
 bishop's house, and ordered his almoner to distribute the whole 
 without delay among the poor and the hospitals. When the 
 list which the almoner showed him for the distribution amounted 
 by mistake to forty-two thousand crowns, the saint said the mis- 
 take was too much to the advantage of the poor to be corrected^ 
 and the forty-two thousand crowns were accordingly distributed 
 in one day. When the officers of King Philip II. seized the 
 castle of Arona for the crown, in which a garrison was always 
 kept, and which was the most honorable title of the family of 
 Borromeo and of the whole country, the saint could not be pre- 
 vailed upon to send any remonstrances to the court, or to make 
 interest to recover it. Upon the death of his brother, Frederic, 
 he caused the rich furniture, jewels, paintings, and other pre- 
 cious effects, to be sold at Rome, Milan, and Venice, and the 
 price, which amounted to thirty thousand crowns, he gave to 
 the poor. When he came first to reside at Milan, he sold plate 
 and other effects to the value of thirty thousand crowns, and 
 applied the whole sum for the relief of distressed families in 
 that diocese. Count Frederic's widow, Virginia, of Rouera, left 
 him by will a legacy of twenty thousand crowns, which he made 
 over to the poor without touching a farthing of it. His chief 
 almoner, who was a pious priest, named Julius Petrucci, was 
 ordered to give among the poor of Milan, of whom he kept an 
 exact list, two hundred crowns a month, besides whatever extra- 
 ordinary sums he should call upon the stewards for, which were 
 very frequent, and so great that they were obliged to contract 
 considerable debts to satisfy them, of which they often com- 
 plained to St. Charles, but could not prevail with him to moder- 
 ate his alms. The saint would never suffer any beggar to be 
 dismissed without some alms, wherever he was.
 
 Io6 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 
 
 Hospitality the saint looked upon as a bishop's indispensable 
 duty, and he was most obliging and liberal in entertaining 
 princes, prelates, and strangers of all ranks, but often at the 
 table at which his upper family ate all together, and without 
 dainties or luxury; and he endeavored as much as possible to 
 conceal his own abstemiousness ; of which he would not suffer 
 the least sign to be given or notice taken, every one being free 
 to eat as he pleased at his table. His liberality appears in many 
 monuments which yet remain at Rome, Milan, and in many 
 parts of that diocese. The Church of St. Praxedes, at Rome, 
 which gave him the title of cardinal, was magnificently repaired 
 and almost rebuilt by him. He adorned the Church of St. 
 Mary Major, of which he was arch-priest. At Bologna, whilst 
 he was legate there, he built the public schools in a stately and 
 finished manner, with a beautiful fountain in the middle of the 
 city. At Milan he did many things to adorn the metropolitical 
 church, and built houses for all the canons of an admirable arch- 
 itecture, with a subterraneous passage, for them to go to the 
 church without being seen by any one ; also a dwelling place for 
 the rest of the clergy of that church ; and the archiepiscopal 
 palace, chapel, prisons and stables; the great seminary of Milan, 
 and two other seminaries there ; three more in other parts of 
 the diocese ; the convent of Capuchins (whom he established at 
 Milan), with apartments for his clergy to make retreats there, 
 near one of his seminaries. He settled at Milan the Theatins ; 
 also the Jesuits, whose college of Brera he founded at Milan, 
 and to whom he made over, for the foundation of their novitiate, 
 his abbey of St. Gratinian, at Arona. It would be tedious to 
 enumerate the pious settlements he made for his Oblats, and the 
 churches, hospitals, and other public buildings which he repaired 
 or adorned. The revenues of his archbishopric he divided into 
 three parts, one of which was appropriated to his household^ 
 another to the poor, and the third to the reparation of churches ; 
 and the account of these revenues, to the last farthing, he laid 
 before his provincial councils, saying he was no more than the 
 administrator and steward. 
 
 It was a rule, which he inviolably observed, to go every morn-
 
 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 107 
 
 ing to confession, before he said mass, and to make a spiritual re- 
 treat twice every year. It happened once that in giving the holy 
 communion at Brescia, by the fault of him who served at mass, 
 he let the host fall ; for which, in the deepest compunction and 
 humiliation, he fasted most rigorously eight days, and abstained 
 four days from saying mass. Except on this occasion he never 
 omitted to say mass every day, even in his journeys and the 
 greatest hurries of business, unless in extreme fits of illness, and 
 then he at least received every day the holy communion. Out 
 of respect and devotion to the adorable sacrifice he always kept 
 a rigorous silence (unless some important business intervened), 
 from the evening prayer and meditation till the next day after 
 mass, and his long thanksgiving. He prepared himself to offer 
 the sacrifice by the sacrament of penance, and by many vocal 
 and mental prayers ; and used to say that it was unbecoming a 
 priest to apply his mind to any temporal business before that 
 great duty. To a gentleman who begged he would prescribe 
 him the rules of advancing in piety, he gave this answer, " He 
 who desires to make any progress in the service of God must 
 begin every day of his life with new ardor, must keep himself in 
 the presence of God as much as possible, and must have no 
 other view or end in all his actions, but the divine honor." 
 
 The diocese of Milan, when the saint arrived in it, with regard 
 to ignorance and disorders, was in the most deplorable condition. 
 St. Charles, by six provincial councils, and eleven diocesan 
 synods, also by many pastoral instructions and mandates, made 
 excellent regulations for the reformation of the manners both of 
 the clergy and people, which all zealous pastors have since re- 
 garded as a finished model, and have studied to square their con- 
 duct by them. He preached every Sunday and holiday, and often 
 in his visitations two or three times a day. The saint's zeal in 
 procuring that all children and others throughout his diocese 
 should be perfectly instructed in the catechism or Christian 
 doctrine, was fruitful in expedients to promote and perpetuate 
 this most important duty of religion. Not content with 
 strictly enjoining all parish priests to give public catechism 
 every Sunday and holiday, he established everywhere, under
 
 I08 GREAT DEP^ENDERS OF THE FAITH IN EVERY AGE. 
 
 admirable regulations, schools of the Christian doctrine, which 
 amounted to the number of seven hundred and forty, in which 
 were three thousand and forty catechists, and forty thousand 
 and ninty-eight scholars, as Giussano testifies. 
 
 To supply his diocese with good pastors he founded many 
 colleges and seminaries, and with the same view instituted, in 
 1578, the congregation of secular priests, called Oblats of St. 
 Ambrose, because they voluntarily offer themselves to the 
 bishop, making a simple vow of obedience to him, and being 
 ready at his discretion to be employed in any manner whatever 
 in laboring for the salvation of souls. 
 
 Immediately after his first provincial council he began the 
 visitation of his diocese with the churches of Milan. Several 
 monasteries, especially of nuns, that were subject to the superiors 
 of their own Order, refused to give him admission, and opposed 
 the rules of reformation which he prescribed them. It cost him 
 infinite trouble to effect his o^ood desio-ns amongrst them ; but no 
 entreaties or interest could soften him, nor were danorers and 
 difficulties, which would have discouraged any other person, able 
 to slacken his vigorous endeavors, which were at length crowned 
 everywhere with success. Some nunneries which before were 
 under the obedience of their Order only, by special bulls which 
 he procured he subjected to the archiepiscopal jurisdiction. 
 Every one of these undertakings was a work of time and much 
 labor, and cost the holy prelate many prayers and tears. The 
 reformation of his chapter was his first essay, and he established 
 the divine service in the metropolitical church with the most 
 edifying devotion, and in the utmost splendor, and obliged the 
 canons to give constant attendance in the choir. 
 
 In some corners of his diocese the Zuinglian heresy had got 
 footing ; to them he made his way through incredible difficulties, 
 reconciled many to the church, and settled all this northern part 
 of his diocese in very good order. His method of making his 
 visitation was as follows : He always travelled on horseback or 
 on foot ; had never more than six horses with him, and every one 
 carried his own little necessaries on his own horse before him. 
 He had no mules, but was followed by a horse loaded with a
 
 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 109 
 
 sack full of books. He called at no houses of nobleman or 
 gentleman, and lodged in those of the curates, how mean soever 
 they were, often lying himself on some table, and yielding the 
 beds to those that attended him. At dinner he would only 
 allow a pottage, some fruit, and one dish of meat to be served 
 up ; though he never touched the meat himself, and in the last 
 years of his life subsisted only on bread and water which he 
 took privately in his chamber, and did not make his appearance 
 at table. Certain priests went before him to prepare the people 
 to receive the holy communion, which he gave to all himself ; 
 he allowed himself no interval of repose from his functions 
 except a short time in the night ; and he inquired into the 
 necessities, both corporal and spiritual, even of particular persons 
 in every parish, took down some account of them, and after- 
 wards would be informed how the evils he had observed had 
 been remedied. 
 
 In many particular commissions of popes to reform abuses in 
 distant cities or in religious bodies, he showed such prudence 
 and disinterested piety and zeal as to seem rather an angel than 
 a man. 
 
 Upon the death of St. Pius V. in 1572, St. Charles concurred 
 strenuously to the election of Cardinal Buoncampagno, who 
 took the name of Gregory XIII., is famous for the institution of 
 many colleges, for the propagation of the faith, and surpassed, 
 if possible, his two predecessors in his esteem for our saint, 
 whom he detained some time at Rome to take his advice ; and 
 he appointed him apostolic visitor of the dioceses of all his 
 suffragans. In 1575 St. Charles went to Rome with the most 
 edifying devotion to gain the jubilee, and, in the following year, 
 opened it at Milan. With all his zeal he was not able to hinder 
 the exhibition of profane diversions of tilts and tournaments 
 that very year. Whilst the people were taken up in them he 
 clearly foretold the plague, which broke out before they were 
 over. The news of this calamity reached the saint at Lodi, 
 whither he was gone to assist the bishop of that see at his death, 
 as it was his custom to do toward all his suffraofans. The ci'overnor 
 fled to Vigevano, and all the rest of the nobility left the town.
 
 no GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 
 
 St. Charles made haste thither, visited the pesthouse, whither 
 the infected were sent by the magistrates, and provided both the 
 sick and the poor with every succor spiritual and corporal. He 
 preached almost every day, and never ceased admonishing his 
 fellow laborers to contemn life in such a cause, himself exhort- 
 ing the sick and administering the sacraments. For the relief 
 of those that were destitute he melted down all his plate, and 
 gave all his furniture, even the straw bed on which he lay, taking 
 his rest on the boards. 
 
 St. Charles made twice the visitation of his whole diocese, 
 and once of his province : he took a journey into the Valteline, 
 and into the country of the Grisons, where he animated the 
 Catholics to the practice of piety, and converted many Zuing- 
 lianists. The diocese of Milan is filled with monuments of his 
 charity and zeal, and in that city itself he founded a convent of 
 Capuchinesses (in which a daughter of his uncle, John Baptist 
 Borromeo, embraced that austere Order, and died in the odor 
 of sanctity), one of Ursulines, for the instruction of poor girls, 
 who were educated there gratis ; an hospital for beggars, into 
 which all the poor were received ; another of convalescents who 
 were dismissed out of the great hospital, etc. After he had 
 established the college of the Jesuits at Milan, in which gram- 
 mar, philosophy and theology are taught, he committed a 
 college which he founded for the Switzers, his six seminaries 
 (three in the city, and three in other parts of his diocese), and 
 all the other houses which he instituted, to the care of his Ob- 
 lats ; except a house at Pavia, which he gave to the regular 
 clerks of Somascha, so called from a place of that name between 
 Bergamo and Milan, where their founder, St. Jerom ^miliani, 
 a nobleman of Venice, established their chief seminary. 
 
 In the next paroxysm of his fever, the physicians found the 
 state of his health desperate ; he received the news with a sur- 
 prising serenity, received the viaticum and extreme unction with 
 great devotion, and with these words, Ecce venio, " Behold I 
 come," expired in the first part of the night between the 3d 
 and 4th of November. He left by his will his plate to his 
 cathedral, his library to his canons, and his manuscripts to the
 
 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. Ill 
 
 Bishop of Vercelli, and declared the general hospital his heir. 
 His funeral he ordered to be made as privately as might be, 
 and chose for his burial-place a vault near the choir, with this 
 inscription, which remains there to this day, in a small marble 
 stone : " Charles, Cardinal of the title of St. Praxedes, Arch- 
 bishop of Milan, desiring to be recommended to the frequent 
 prayers of the clergy, peopfe, and the devout sex, living, chose 
 for himself this monument." There follows this addition : " He 
 lived forty-six years, one month and one day ; governed this 
 church twenty-four years, eight months, twenty-four days, and 
 died November the 4th, in 1584." St. Charles was solemnly 
 canonized by Paul V. in 16 10. 
 
 SAINT FRANCIS OF SALES. 
 Bishop and Confessor. 
 
 The parents of this saint were Francis, Count of Sales and 
 Frances of Sionas. The saint was born at Sales, three leagues 
 from Annecy, the seat of that noble family, and his mother was 
 delivered of him when she was but se^en months advanced in 
 her pregnancy. Hence he was reared with dif^culty, and was so 
 weak, that his life, during his infancy, was often despaired of by 
 his physicians. However, he escaped the danger, and grew 
 robust : he was very beautiful, and the sweetness of his counte- 
 nance won the affections of all who saw him : but the meekness 
 of his temper, the pregnancy of his wit, his modesty, tractable- 
 ness, and obedience, were far more valuable qualifications. The 
 countess could scarce suffer the child out of her sight, lest any 
 tincture of vice might infect his soul. Her first care was to 
 inspire him with the most profound respect for the church and 
 all holy things, and she had the comfort to observe in him a 
 recollection and devotion at his prayers far above his age. She 
 read to him the lives of the saints, adding recollections suited 
 to his capacity ; and she took care to have him with her when 
 she visited the poor, making him the distributor of her alms, 
 and to do such little offices for them as he was able. He 
 would set by his own meat for their relief, and when he had
 
 112 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 
 
 nothing left to bestow on them, would beg for them of all his 
 relations. His horror of a lie, even in his infancy, made him 
 prefer any disgrace or chastisement to the telling of the least 
 wilful untruth. 
 
 He showed an early inclination for the ecclesiastical state, 
 and obtained his father's consent, though not without some 
 reluctance, for his receiving tonsure in the year 1578, and the 
 eleventh of his age. He was sent afterwards, under the care of 
 a virtuous priest, his preceptor, to pursue his studies in Paris, 
 his mother having first instilled into him steady principles of 
 virtue, a love of prayer, and a dread of sin and its occasions. 
 She often repeated to him those words of Queen Blanche to her 
 son, St. Louis, King of France — " I had rather see you dead 
 than hear you had committed one mortal sin." 
 
 On his arrival at Paris, he entered the Jesuits' schools, and 
 went through his rhetoric and philosophy with great applause. 
 His chief resort during his stay at Paris was to some churches, 
 that especially of St. Stephen des Grez, as being one of the 
 most retired. Here he made a vow of perpetual chastity, put- 
 ting himself under the special patronage of the Blessed Virgin. 
 He was now eighteen years old, when his father recalled him 
 from Paris, and sent him to Padua, to study the law, where his 
 master was the celebrated Guy Pancirola ; this was in the year 
 
 1554- 
 
 All persons were charmed with the young count, but none so 
 much as the great Antony Favre, afterwards first president 
 of the parliament of Chamberry, and Claudius Cranier, the 
 learned and truly apostolic Bishop of Geneva, who already con- 
 sulted him as an oracle. His father had a very good match in 
 view for him, and obtained in his behalf from the Duke of 
 Savoy patents creating him counsellor of the parliament of Cham- 
 berry. Francis, modestly, but very firmly, refused both, yet durst 
 not propose to his parents his design of receiving holy orders ; for 
 the tonsure was not an absolute renouncing of the world. At 
 last he discovered it to his pious preceptor, Deage, and begged 
 of him to mention it to his father, but this he declined, and 
 used his utmost endeavors to dissuade the young count from
 
 GREAT DEFENDERS OF THE FAFIII IN EVERV AGE. II3 
 
 such a resolution, as he was the eldest son, and destined by the 
 order of nature for another state. Francis answered all his rea- 
 sonings, but could not prevail on him to charge himself with the 
 commission. He had then recourse to a cousin, Louis of Sales, 
 a priest and canon of Genev^a, who obtained the consent of his 
 parents, but not without the greatest difficulty. His cousin also 
 obtained for him from the pope, without his knowledge, the pro- 
 vostshlp of the church of Geneva, then vacant, but the young 
 clergyman held out a long time before he would accept of it. 
 At last he yielded, and took possession of that dignity, and was 
 in a short time after promoted to holy orders by his diocesan, 
 who employed him in preaching. His first sermons gained him 
 an extraordinary reputation, and were accompanied with incredi- 
 ble success. The Calvinists ascribed principally to his meekness 
 the wonderful conversions he made amongst them. They were 
 certainly the most obstinate of people at that time near Geneva, 
 yet St. Francis converted no less than seventy-two thousand. 
 
 Before the end of this first year of his ministry, in 1 591, he 
 erected at Annecy a confraternity of the Holy Cross, the associ- 
 ates of which were obliored to instruct the isfnorant, to comfort 
 and exhort the sick and prisoners, and to beware of all law-suits, 
 which seldom fail to shipwreck Christian charity. A Calvinisti- 
 cal minister took occasion from this institution to write against 
 the honor paid by Catholics to the cross. Francis answered him 
 by his book entitled, "The Standard of the Cross." At this 
 time fresh matter presented itself for the exercise of the saint's 
 zeal. The Bishop of Geneva was formerly lord of that city, 
 paying an acknowledgment to the Duke of Savoy. While 
 these two were disputing about the sovereignty, the Genevans 
 expelled them both, and formed themselves into a republic in 
 alliance with the Switzers ; and their city became the centre of 
 Calvinism. Soon after, the Protestant canon of Bern seized the 
 country of Vaux, and the republic of Geneva, the duchy of 
 Chablais, with the bailiwicks of Gex, Terni, and Gaillard ; and 
 there by violence established their heresy, which from that time 
 had kept quiet possession for sixty years. The Duke Charles 
 Emmanuel had recovered these territories, and, resolving to
 
 114 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 
 
 restore the Catholic religion, wrote, in 1594, to the Bishop of 
 Geneva, to recommend that work to him. The wise ones 
 according to this world regarded the undertaking as impractica- 
 ble : and the most resolute, whether ecclesiastics or religious, 
 were terrified at its difficulties and dangers. Francis was the 
 only one that offered himself for the work, and was joined by 
 none but his cousin-german, Lewis de Sales. The tears and 
 remonstrances of his parents and friends to dissuade him from 
 the undertaking made no impression on his courageous soul. 
 He set out with his cousin on the 9th of September, in 1594. 
 Being arrived on the frontiers of Chablais, they sent back their 
 horses the more perfectly to imitate the apostles. On his 
 arrival at Thonon, the capital of Chablais, situate on the lake 
 of Geneva, he found in it only seven Catholics. After having 
 commended their souls to God, and earnestly implored his mercy 
 through the intercession of the guardian angels and tutelar 
 saints of the country, he was obliged to take up his quarters in 
 the castle of Allingens, where the governor and garrison were 
 Catholics, two leagues from Thonon, whither he went every 
 day, visiting also the neighboring country. The Calvinists for 
 a long time shunned him, and some even attempted his life. 
 Two assassins, hired by others, having missed him at Thonon, 
 lay in wait to murder him on his return ; but a guard of sol- 
 diers had been sent to escort him safe, the conspiracy having 
 taken wind. The saint obtained their pardon, and overcome by 
 his lenity and formed by his holy instructions, they both became 
 very virtuous converts. His first converts were among the 
 soldiers, whom he brought over not only to the faith but also to 
 an entire change of manners and strict virtue, from habits of 
 swearing, duelling, and drunkenness. He was near four years, 
 however, without any great fruit among the inhabitants till the 
 year 1597, when God was pleased to touch several of them with 
 his grace. The harvest daily increased both in town and coun- 
 try so plentifully that a supply of new laborers from Annecy was 
 necessary, and the bishop sent some Jesuits and Capuchins to 
 carry on the good work with Francis, and under his direction. 
 In 1598 the public exercise of the Catholic religion was restored,
 
 GREAT DEFENDERS OP^ THE FAITH IN EVERY AGE. II 5 
 
 and Calvinism banished by the duke's orders over all Chablais, 
 and the two bailiwicks of Terni and Gaillard. 
 
 During the whole course of his ministry in these parts, the 
 violent measures, base cowardice in declining all dispute, and 
 the shameful conduct of the ministers in other respects, set the 
 saint's behavior and his holy cause in a still more shining light. 
 The invincible firmness and constancy of the saint appeared in 
 the recovery of the revenues of the curacies and other benefices 
 which had been eiven to the orders of St. Lazarus and St. 
 Maurice ; the restoration of which, after many difficulties, he 
 effected by the joint authority of the pope and the Duke of 
 Savoy. In 1569 he celebrated mass on Christmas Day in the 
 Church of St. Hippolytus at Thonon, and had then made seven 
 or eight hundred converts. From this time he charged himself 
 with the parish of the town, and established two other Catholic 
 parishes in the country. In the beginning of the year 1599 he 
 had settled zealous clergymen in all the parishes of the whole 
 territory. 
 
 The honors the saint received from the pope, the Duke of 
 Savoy, the Cardinal of Medicis, and all the church, and the 
 high reputation which his virtues had acquired him, never made 
 the least impression on his humble mind, dead to all motions of 
 pride and vanity. His delight was with the poor: the most 
 honorable functions he left to others, and chose for himself the 
 meanest and most laborious. Every one desired to have him 
 for their director wherever he went : and his extraordinary 
 sweetness, in conjunction with his eminent piety, reclaimed as 
 many vicious Catholics as it converted heretics. In 1599, he 
 went to Annecy to visit his diocesan, Granier, who had pro- 
 cured him to be made his coadjutor. The fear of resisting 
 God, in refusing this charge, when pressed upon him by the 
 Pope, in conjunction with his bishop and the Duke of Savoy, at 
 last extorted his consent ; but the apprehension of the obliga- 
 tions annexed to episcopacy was so strong, that it threw him 
 into an illness which had like to have cost him his life. On his 
 recovery he set out for Rome to receive his bulls, and to confer 
 with his holiness on matters relating to the mission to Savoy.
 
 Il6 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 
 
 He was highly honored by all the great men at Rome, and 
 received of the Pope the bulls for being consecrated Bishop of 
 Nicopolis, and Coadjutor of Geneva. On this occasion he made 
 a visit of devotion to Loretto, and returned to Annecy before the 
 end of the year 1599. Here he preached the Lent the year fol- 
 lowing, and assisted his father during his last sickness, heard his 
 general confession, and administered to him the rites of the 
 church. 
 
 Henry IV. was charmed with his preaching, and consulted 
 him several times in matters relating to the direction of his con- 
 science. There was no project of piety going forward about 
 which he was not advised with. He promoted the establishment 
 of the Carmelite nuns in France, and the introduction of F. 
 Berulle's congregation of the oratory. The king himself 
 earnestly ende'avored to detain him in France, by promises of 
 twenty thousand livres pension, and the first vacant bishopric ; 
 but Francis said, God had called him against his will to the 
 bishopric of Geneva, and he thought it his obligation to keep it 
 till his death ; that the small revenue he had sufficed for his 
 maintenance, and more would only be an incumbrance. The 
 king was astonished at his disinterestedness, when he under- 
 stood that the bishopric of Geneva, since the revolt of that city, 
 did not yield the incumbent above four or five thousand livres, 
 that is, not two hundred and fifty-nine pounds a year. 
 
 After a nine months' stay in Paris, he set out with the king's 
 letters, and heard on the road that Granier, Bishop of Geneva, 
 was dead. He hastened to Sales Castle, and as soon as clear of 
 the first visits, made a twenty days' retreat to prepare himself 
 for his consecration. He redoubled his fasts, austerities, and 
 prayers, as the time of his consecration drew nearer. This was 
 performed on the 3d of December, 1603. 
 
 The city of Dijon having procured leave from the duke of 
 Savoy, the saint preached the Lent there in 1604, with wonder- 
 ful fruit ; but refused the present offered him by the city on that 
 occasion. Being solicited by Henry IV. to accept of a consider- 
 able abbey, the saint refused it ; alleging that he dreaded riches 
 as much as others could desire them ; and that the less he had
 
 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. II7 
 
 of them the less he would have to answer for. That king- 
 offered to name him to the dignity of cardinal at the next pro- 
 motion ; but the saint made answer that though he did not 
 despise the offered dignity, he was persuaded that great titles 
 would not sit well upon him, and might raise fresh obstacles to his 
 salvation. He was also thought of at Rome as a very fit person 
 to be promoted to that dignity, but was himself the only one who 
 everywhere opposed and crossed the design. Being desired on 
 another occasion by the same king to accept of a pension, the 
 saint begged his majesty to suffer it to remain in the hands of 
 his comptroller till he should call for it ; which handsome refusal 
 much astonished that great prince, who could not forbear saying, 
 " That the Bishop of Geneva, by the happy independence in 
 which his virtue had placed him, was far above him, as he by 
 his royal dignity was above his subjects," The saint preached 
 the next Lent at Chamberry, at the request of the parliament, 
 which notwithstanding at that very time seized his temporalities 
 for refusing to publish a monitory at its request, the saint alleg- 
 ine that it was too trifling an affair, and that the censures of the 
 church were to be used more reservedly. To the notification of 
 the seizure he only answered obligingly that he thanked God for 
 teaching him by it that a bishop is to be altogether spiritual. 
 He neither desisted from preaching nor complained to the duke, 
 but heaped most favors on such as most insulted him, till the 
 parliament being ashamed granted him of their own accord a 
 replevy. But the great prelate found more delight in preaching 
 in small villages than amidst such applause, though he every- 
 where met with the like fruit ; and he looked on the poor as the 
 object of his particular care. His Stewart often found it difficult 
 to provide for his family by reason of his great alms, and used 
 to threaten to leave him. The saint would answer : "You say 
 right ; I am an incorrigible creature, and what is worse, I look 
 as if I should long continue so." Or at other times, pointing to 
 the crucifix : " How can we deny anything to a God who reduced 
 himself to this condition for the love of us ! " 
 
 He wrote the book entitled " The Spirit of St. Francis of 
 Sales," consisting of many of his ordinary sayings and actions
 
 Il8 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 
 
 in which his spirit shines with great advantage, discovering a 
 perpetual recollection always absorbed in God, and a constant 
 overflowing of sweetness and divine love. His writings to this 
 day breath the same ; every word distils that love and meekness 
 with which his heart was filled. It is this which makes his 
 epistles, which we have to the number of five hundred and twenty- 
 nine, in seven books, to be an inestimable treasure of moving 
 instructions, suitable to all sorts of persons and circumstances. 
 
 His incomparable book, " The Introduction to a Devout Life," 
 was originally letters to a lady in the world, which, at the press- 
 ing instances of many friends, he formed into a book, and finished, 
 to show that devotion suited Christians in a secular life no less 
 than in cloisters. Villars, the Archbishop of Vienna, wrote to him 
 upon it — " Your book charms, inflames, and puts me in raptures, 
 as often as I open any part of it." The author received the like 
 applause and commendations from all parts, and it was immedi- 
 ately translated into all the languages of Europe. Henry IV. 
 of France was extremely pleased with it ; his queen, Mary of 
 Medicis, sent it richly bound and adorned with jewels to James 
 I. of England, who was wonderfully taken with it and asked his 
 bishops why none of them could write with such feeling and 
 unction. His book of " The Love of God " cost him much more 
 reading, study and meditation. In it he paints his own soul. 
 His other works are sermons, which are not finished as they 
 were preached, except perhaps that on the " Invention of the 
 Cross." We have also his " Preparation for Mass," his " In- 
 structions for Confessors," a collection of his " Maxims, Pious 
 Breathings and Sayings," wrote by the Bishop of Bellay, some 
 " Fragments," and his " Entertainments to his Nuns of the 
 Visitation," in which he recommends to them the most perfect 
 interior self-denial, a disengagement of affections from all. things 
 temporal, and obedience. The institution of that order may be 
 read in the " Life of B. Frances Chantal." All his regulations 
 tend to instil a spirit of piety, charity, meekness, and simplicity. 
 He subjects his order to the bishop of each place, without any 
 general. Pope Paul V. approved it, and erected the congrega- 
 tion of the Visitation into a reliofious order.
 
 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. II9 
 
 He had indeed a heart which was not able to refuse anything 
 to those in want. He often gave to beggars the waistcoat off 
 his own back, and sometimes the cruets of his chapel. The 
 pious cardinal, Henry de Gondi, Bishop of Paris, used all man- 
 ner of arguments to obtain his consent to be his coadjutor in 
 the see of Paris, but he was resolved never to quit the church 
 which God had first committed to his charofe. 
 
 The saint had ever an entire confidence in the divine prov- 
 idence, was ever full of joy, and resigned to all the appoint- 
 ments of heaven, to which he committed all events. He had 
 a sovereign contempt of all earthly things, whether riches, 
 honors, dangers, or sufferings. He considered only God and 
 hi^ honor in all things ; his soul perpetually breathed nothing 
 but his love and praises ; nor could he contain this fire within 
 his breast, for it discovered itself in his countenance, which, 
 especially whilst he said mass, or distributed the blessed eucha- 
 rist, appeared shining, as it were, with rays of glory, and breath- 
 ing holy fervor. 
 
 In the year 1622, he received an order from the Duke of Savoy 
 to go to Avignon to wait on Louis XHL, who had just finished 
 the civil wars in Languedoc. Finding himself indisposed he 
 took his last leave of his friends, saying he should see them no 
 more, which drew from them floods of tears. At Avignon he 
 was at his prayers during the king's triumphant entry, and never 
 went to the window to see any part of that great pomp. He 
 was obliged to attend the king and the Cardinal of Savoy to 
 Lyons, where he refused all the grand apartments offered him 
 by the intendant of the province and others, to lodge In the 
 poor chamber of the gardener to the Monastery of the Visita- 
 tion, as he was never better pleased than when he could most 
 imitate the poverty of his Saviour. He received from the king 
 and queen-mother, and from all the princes, the greatest marks 
 of honor and esteem, and though indisposed, continued to 
 preach and perform all his functions, especially of Christmas 
 Day,- and St. John's in the morning. After dinner he began to 
 fall gradually into an apoplexy ; was put to bed by his servant, 
 and received extreme unction : but as he had said mass tha^
 
 120 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 
 
 day, and his vomiting continued, it was thought proper not to 
 give him the viaticum. His apoplexy increasing, though slowly, 
 he seemed at last to lose his senses, and happily expired on the 
 feast of the Holy Innocents, the 28th of December, at eight 
 o'clock at night, in the year 1622, the fifty-sixth of his age, and 
 the twentieth of his episcopacy. He was canonized in 1665 by 
 Alexander VU., his feast fixed to the 29th of January, on whi,ch 
 day his body was conveyed to Annecy. His heart was kept in 
 a leaden case, in the Church of the Visitation at Lyons ; it was 
 afterwards exposed in a silver one, and lastly in one of gold, 
 given by King Louis XI H. Many miracles — as the raising to 
 life of two persons who were drowned, the curing of the blind, 
 paralytic, and others — were authentically attested to have been 
 wrought by his relics and intercession, not to mention those he 
 had performed in his lifetime, especially during his missions. 
 Pope Alexander VII., then Cardinal Chigi, and plenipotentiary 
 in Germany, Louis XIII., Louis XIV., and others attributed 
 their cures in sickness to this saint's patronage. 
 
 Meekness was the favorite virtue of St. Francis de Sales. 
 He once was heard to say that he had employed three years in 
 studying it in the school of Jesus Christ, and that his heart was 
 still far from being satisfied with the progress he had made. If 
 he, who was meekness itself, imagined, nevertheless, that he 
 had possessed so little of it, what shall we say of those who, 
 upon every trifling occasion, betray the bitterness of their 
 hearts in angry words and aclions of impatience and outrage ? 
 Our saint was often tried in the practise of this virtue, especially 
 when the hurry of business and the crowds that thronged on 
 him for relief in their various necessities, scare allowed him a 
 moment to breathe. 
 
 SAINT PATRICK. 
 Bishop, Confessor and Apostle of Ireland. 
 
 If the virtue of children reflects an honor on their parents, 
 much more justly is the name of St. Patrick rendered illustrious 
 by the innumerable lights of sanctity with which the church of
 
 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 121 
 
 Ireland, planted by his labors in the most remote corner of the 
 then known world, shone during many ages ; and by the colo- 
 nies of saints with which it peopled many foreign countries ; 
 for, under God, its inhabitants derived from their glorious 
 apostle the streams of that eminent sanctity by which they were 
 *long conspicuous to the whole world. St. Patrick was born in 
 the decline of the fourth century ; and as he informs us in his 
 " Confession," in a village called Bonaven Tabernise, being the 
 same as the present Boulougne-Sur-Mer, in France. His father 
 was of a good family, named Calphurnius, and his mother Con- 
 chessa, a near relative to St. Martin of Tours. At fifteen years 
 of age he committed a fault, which appears not to have been a 
 great crime, yet was to him a subject of tears during the remain- 
 der of his life. He says, that when he was sixteen, he lived still 
 ignorant of God, meaning of the devout knowledge and fervent 
 love of God, for he was always a Christian ; he never ceased to 
 bewail this neglect, and wept when he remembered that he had 
 been one moment of his life insensible of the divine love. In 
 his sixteenth year he was carried into captivity by certain bar- 
 barians, together with many of his father's vassals and slaves 
 taken upon his estate. They took him into Ireland, where he 
 was obliged to keep cattle on the mountains and in the forests, 
 in hunger and nakedness, amidst snows, rain, and ice. Whilst 
 he lived in this suffering condition, God had pity on his soul, 
 and quickened him to a sense of his duty by the impulse of a 
 stronof interior ori"ace. The youno- man had recourse to him 
 with his whole heart in fervent prayer and fasting ; and from 
 that time faith and the love of God acquired continually new 
 strength in his tender soul. He prayed often in the day, and 
 also many times in the night, breaking off his sleep to return to 
 the divine praises. His afflictions were to him a source of 
 heavenly benedictions, because he carried his cross with Christ, 
 that is, with patience, resignation, and holy joy. St. Patrick, 
 after six months spent in slavery under the same master, was 
 admonished by God in a dream to return to his own country, 
 and informed that a ship was then ready to sail thither. He 
 repaired immediately to the sea-coast, though at a great dis-
 
 122 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 
 
 tance, and found the vessel ; but could not obtain his passage, 
 probably for want of money. Thus new trials ever await the 
 servants of God. The saint returned towards his hut, praying 
 as he went ; but the sailors, though pagans, called him back and 
 took him on board. After three days' sail they made land, but 
 wandered twenty-seven days through deserts, and were a long' 
 while distressed for want of provisions, finding nothing to eat. 
 Patrick had often entertained the company on the infinite power 
 of God ; they therefore asked him, why he did not pray for 
 relief. Animated by a strong faith, he assured them that if they 
 would address themselves with their whole hearts to the true 
 God, he would hear and succor them. They did so, and on 
 the same day met with a herd of swine. From that time pro- 
 visions never failed them, till, on the twenty-seventh day, they 
 came into a country that was cultivated and inhabited. During 
 their distress, Patrick refused to touch meats which had been 
 offered to idols. Some years afterwards, he was again led cap- 
 tive, but recovered his liberty after two months. When he was 
 at home with his parents, God manifested to him by divers 
 visions, that he destined him to the great work of the conver- 
 sion of Ireland. He thought he saw all the children of that 
 country from the wombs of their mothers stretching out their 
 hands, and piteously crying to him for relief. 
 
 The authors of his life say, that after his second captivity, he 
 travelled into Gaul and Italy, and had seen St. Martin, St. Ger- 
 manus of Auxerre, and Pope Celestine, and that he received his 
 mission, and the apostolical benediction from this pope, who died 
 in 432. But it seems, from his confession, th^ he was ordained 
 deacon, priest, and bishop, for his mission in his own country. 
 It is certain that he spent many years in preparing himself for 
 those sacred functions. Great opposition was made against his 
 episcopal consecration and mission, both by his own relations 
 and by the clergy. These made him great offers, in order to 
 detain him among them, and endeavored to affright him by 
 exaggerating the dangers to which he exposed himself amidst 
 the enemies of the Romans and Britons, who did not know God. 
 Some objected, with the same view, the fault which he had com*
 
 GREAT DEFENDERS OF THE FAITH IX EVERY AGE. 1 23 
 
 mitted thirty years before, as an obstacle to his ordination. All 
 these temptations threw the saint into great perplexities, and had 
 like to have made him abandon the work of God. But the 
 Lord, whose will he consulted by earnest prayer, supported him 
 and comforted him by a vision — so that he persevered in his 
 resolution. He forsook his family, sold, as he says, his birth- 
 right and dignity, to serve strangers, and consecrated his soul 
 to God, to carry his name to the end of the earth. He was 
 determined to suffer all things for the accomplishment of his 
 holy design, to receive in the same spirit both prosperity and 
 adversity, and to return thanks to God equally for the one as 
 for the other, desiring only that his name might be glorified, 
 and his divine will accomplished to his own honor. In this dis- 
 position he passed into Ireland, to preach the gospel, where the 
 worship of idols still generally reigned. He travelled over the 
 whole island, penetrating into the remotest corners, without 
 fearing any dangers, and often visited each province. Such was 
 the fruit of his preachings and sufferings, that he consecrated to 
 God, by baptism, an infinite number of people, and labored 
 effectually that they might be perfected in his service by the 
 practice of virtue. He ordained every where clergymen ; 
 induced women to live in holy widowhood and continence ; con- 
 secrated virgins to Christ, and instituted monks. Great num- 
 bers embraced these states of perfection with extreme ardor. 
 Many desired to confer earthly riches on him who had commu- 
 nicated to them the goods of heaven ; but he made it a capital 
 duty to decline all self-interest, and whatever might dishonor his 
 ministry. He tcok nothing from the many thousands whom he 
 baptized, and often gave back the little presents which some laid 
 on the altar, choosing rather to mortify the fervent than to scan- 
 dalize the weak or the infidels. On the contrary, he gave freely 
 of his own, both to Pagans and Christians, distributed large 
 alms to the poor in the provinces where he passed ; made pres- 
 ents to the kings, judging that necessary for the progress of the 
 gospel ; and maintained and educated many children whom he 
 trained up to serve at the altar. He always gave till he had no 
 more to bestow, and rejoiced to see himself poor with Jesus
 
 124 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 
 
 Christ, knowing poverty and afflictions to be more profitable to 
 him than riches and pleasures. The happy success of his labors 
 cost him many persecutions. 
 
 St. Patrick wrote his Confession as a testimony of his mission, 
 when he was old. It is solid, full of good sense and piety, 
 expresses an extraordinary humility and a great desire of 
 martyrdom, and is written with spirit. The author was per- 
 fectly versed in the holy scriptures. He confesses everywhere 
 his own faults with a sincere humility, and extols the great mer- 
 cies of God towards him in this world, who had exalted him, 
 though the most undeserving of men ; yet, to preserve him in 
 humility, afforded him the advantage of meeting with extreme 
 contempt from others, that is from the heathens. He confesses, 
 for his humiliation, that, among other temptations, he felt a 
 great desire to see again his own country, and to visit the saints 
 of his acquaintance in Gaul ; but durst not abandon his people ; 
 and says, that the Holy Ghost had declared to him that to do it 
 would be criminal. He tells us that a little before he wrote this, 
 he himself and all his companions had been plundered and laid 
 in irons, for his having baptized the son of a certain king against 
 the will of his father, but were released after fourteen days. 
 He lived in the daily expectation of such accidents, and of mar- 
 tyrdom, but feared nothing, having his hope as a firm anchor 
 fixed in heaven, and reposing himself with an entire confidence 
 in the arms of the Almighty. He says, that he had lately bap- 
 tized a very beautiful young lady of quality, who some days 
 after came to tell him, that she had been admonished by an 
 angel to consecrate her virginity to Jesus Christ, that she might 
 render herself the more acceptable to God. He gave God 
 thanks, and she made her vows with extraordinary fervor six 
 days before h^ wrote this letter. 
 
 St, Patrick held several councils to settle the discipline of the 
 church which he had planted. The first, the acts of which are 
 extant under his name in the editions of the councils, is certainly 
 genuine. Its canons regulate several points of discipline, espe- 
 cially relating to penance. St. Bernard and the tradition of the 
 country testify, that St. Patrick fixed his metropolitan see at
 
 GREAT DEFENDERS OF THE FAITH IN EVERY AGE. 12$ 
 
 Armagh. He established some other bishops, as appears by his 
 Council and other monuments. He not only converted the 
 whole country by his preaching and wonderful miracles, but also 
 cultivated this vineyard with so fruitful a benediction and 
 increase from heaven, as to render Ireland a most flourishing 
 garden in the church of God, and a country of saints. And 
 those nations which had for many ages esteemed all other bar- 
 barians, did not blush to receive from the utmost extremity of 
 the uncivilized or barbarous world, their most renowned teachers 
 and guides in the greatest of all sciences, that of the saints. 
 
 Many particulars are related of the labors of St. Patrick, which 
 we pass over. In the first year of his mission he attempted to 
 preach Christ in the general assembly of the kings and states of 
 all Ireland, held yearly at Taraghe, or Themoria, in East-Meath, 
 the residence of the chief king, styled the monarch of the whole 
 island, and the principal seat of the Druids or priests, and their 
 paganish rites. The son of Neill, the chief monarch, declared 
 himself against the preacher : however, he converted several, 
 and, on his road to that place, the father of St. Benen, or Ben- 
 io^nus, his immediate successor in the see of Armaofh. He after- 
 wards converted and baptized the Kings of Dublin and Munster, 
 and the seven sons of the King of Connaught, with the greatest 
 part of their subjects, and before his death almost the whole 
 island. He founded a monastery at Armagh ; another called 
 Domnach-Padraig, or Patrick's Church ; also a third, named 
 Sabhal Padraig, and filled the country with churches and schools 
 of piety and learning ; the reputation of which, for the three 
 succeeding centuries, drew many foreigners into Ireland. 
 Nennius, Abbot of Bangor, in 620, in his history of the Britons, 
 published by the learned Thomas Gale, says that St. Patrick 
 continued his missions over all the provinces of Ireland, during 
 forty years ; that he restored sight to many blind, health to the 
 sick, and raised nine dead persons to life. He died and was 
 buried at Down, in Ulster. His body was found there in a 
 church of his name in 1 185, and translated to another part of 
 the same church. His festival is marked on the 17th of March, 
 in the Martyrology of Bede, etc.
 
 A DEFENCE 
 
 OF 
 
 CATHOLIC FAITH AND DOCTRINE 
 
 THE FUNDAMENTALS OF THE CATHOLIC FAITH. 
 
 Every person received into the Church must believe and pro- 
 fess as follows : I believe in one God, the Father Almighty, 
 Maker of heaven and earth, of all things visible and invisible: 
 and in one Lord Jesus Christ, the only begotten Son of God, and 
 born of the Father before all ages : God of God ; Light of Light ; 
 true God of true God ; begotten, not made, consubstantial to 
 the Father, by whom all things were made. Who, for us men, 
 and for our salvation, came down from heaven, and was incarnate 
 by the Holy Ghost of the Virgin Mary, and was made man. 
 Who was crucified also for us under Pontius Pilate : who suf- 
 fered and was buried, and the third day rose again, according to 
 the Scriptures : who ascended into heaven ; sits at the right hand 
 of the Father, and is to come again with glory to judge the living 
 and the dead ; of whose kingdom there shall be no end. And 
 in the Holy Ghost, the Lord and life-giver, who proceeds from 
 the Father and the Son ; who together with the Father and the 
 Son, is adored and glorified ; who spoke by the prophets : and 
 (I believe) One Holy, Catholic and Apostolic Church : I con- 
 fess one Baptism for the remission of sins, and I look for the 
 resurrection of the dead, and the life of the world to come. 
 
 I most steadfastly admit and embrace Apostolical and ecclesi- 
 astical Traditions, and all other observances and constitutions 
 of the same Church.
 
 2 A CATHOLIC S DEFENCE OF HIS FAITH. 
 
 I also admit the holy Scripture according to that sense, which 
 our holy mother the Church has held, and does hold ; to which 
 it belongs to judge of the true sense and interpretation of the 
 Scriptures ; neither will I ever take and interpret them otherwise 
 than according to the unanimous consent of the Fathers. 
 
 I also profess, that there are truly and properly seven Sacra- 
 ments of the new law, instituted by Jesus Christ, our Lord, and 
 necessary for the salvation of mankind, though not all for every 
 one : to wit, Baptism, Confirmation, Eucharist, Penance, Extreme 
 Unction, Orders, and Matrimony ; and that they confer grace: 
 and that of these Baptism, Confirmation, and Orders, cannot be 
 reiterated without sacrilege. And I also receive and admit the 
 received and approved ceremonies of the Catholic Church, used 
 in the solemn administration of all the aforesaid Sacraments. 
 
 I embrace and receive all and every one of the things, which 
 have been defined and declared in the holy council of Trent, 
 concerning original sin and justification. 
 
 I profess likewise, that in the Mass there is offered to God, a 
 true, proper, and propitiatory sacrifice for the living and the 
 dead. And that in the most holy sacrifice of the Eucharist, there 
 are truly, really, and substantially, the Body and Blood, together 
 with the Soul and Divinity of our Lord Jesus Christ : and that 
 there is made a conversion of the whole substance of the bread 
 into the body, and of the whole substance of the wine into the 
 blood : which conversion the Catholic Church calls Transubstan- 
 tiation. I also confess, that under either kind alone, Christ is 
 received whole and entire, and a true Sacrament. 
 
 I constantly hold that there is a Purgatory, and that the souls 
 therein detained are helped by the suffrages of the faithful. 
 
 Likewise, that the Saints reisfninsf togfether with Christ are to 
 be honored and invocated ; and that they offer prayers to God 
 for us ; and that their relics are to be had in veneration. 
 
 I most firmly assert, that the Images of Christ, of the Mother 
 of God, ever Virgin, and also of other Saints, may be had and 
 retained, and that due honor and veneration are to be given 
 them. 
 
 I also affirm that the power of indulgences was left by. Chri'st
 
 A CATHOLIC S DEFENCE OF HIS FAITH. 3 
 
 in the Church, and that the use of them is most wholesome to 
 Christian people. 
 
 I acknowledge the Holy, Catholic, Apostolic Roman Church 
 for the mother and mistress of all churches, and I promise true 
 obedience to the Bishop of Rome, successor to St. Peter, Prince 
 of the Apostles, and Vicar of Jesus Christ. 
 
 I likewise undoubtedly receive and profess all other things de- 
 livered, defined and declared by the sacred canons and general 
 councils, and particularly by the holy council of Trent. And I 
 condemn, reject, and anathematize all things contrary thereto, 
 and all heresies which the Church has condemned, rejected, and 
 anthematizedo 
 
 I, N. N., do at this present freely profess, and sincerely hold 
 this true Catholic Faith, without which no one can be saved : 
 and I promise most constantly to retain and confess the same 
 entire and inviolate, with God's assistance, to the end of my 
 life. 
 
 OF CHRIST S TRUE CHURCH UPON EARTH. 
 
 What do you believe and profess concerning the article of the 
 Church ? 
 
 A. It is contained in those words of the Nicene Creed, " I 
 believe in one, holy, catholic and apostolic Church," which 
 means 
 
 I. That Jesus Christ has always a true Church upon earth. 2. 
 That this Church is always one, by the union of all her members 
 in one faith and communion. 3. That she is always pure and 
 holy in her doctrine and terms of communion, and consequently 
 free from pernicious errors. 4. That she is Catholic, that is uni- 
 versal, by being the Church of all ages, and more or less of all 
 nations. 5. That this Church must have in her a succession 
 from the apostles, and a lawful mission derived from them. 6. 
 Which follows that this true Church of Christ cannot be any of 
 the Protestant sects, but must be the ancient Church, communi- 
 cating with the Pope or Bishop of Rome.
 
 4 A catholic's defence of his faith. 
 
 Q. What proof is there that Christ has always a true Church 
 upon earth ? 
 
 A. Many plain texts of scripture, in which it is promised, or 
 foretold, that the Church, or kingdom, established by Christ, 
 should stand until the end of the world. Matt. xvi. i8, "Thou 
 art Peter (J. e. a rock,) and upon this rock will I build my church, 
 and the gates of hell shall not prevail against it." Matt, xxviii. 
 lo, 20, " Go ye, therefore, and teach all nations, baptizing them, 
 etc., teaching them to observe all things whatsoever I have com- 
 manded you ; and behold I am with you always, even to the end 
 of the world." Ps. Ixxii. 5, 7, ' They shall fear thee as long as 
 the sun and moon endure throughout all generations. In his 
 days (that is, after the coming of Christ) shall the righteous 
 flourish, and abundance of peace, so long as the moon endureth." 
 Dan. ii. 44, "In the days of these kings shall the God of heaven 
 set up a kingdom (the Churchy or kingdom of Christ) which shall 
 never be destroyed — and it shall stand for ever." 
 
 Again the Creed and every article thereof must be always 
 true ; and therefore there must always be a Holy Catholic 
 Church. 
 
 Q. Can you prove that Christ's Church upon earth is always 
 visible ? 
 
 A. Yes, from many texts of Scripture, as Isa. ii. i, 2, 3, etc., and 
 Mich. iv. 1 , 2, where the Church of Christ is described as " a moun- 
 tain upon the top of mountains, exposed to the view of all nations 
 flowing into it." And, Dan. ii. 35, as " a great mountain filling 
 the whole earth." Matt. v. 14, as "a city set on a hill, which can- 
 not be hid." Isa. Ix. 11, 12, as "a city whose gates shall be 
 open continually ; and shall not be shut day nor night, that men 
 may bring thither the forces of the Gentiles, and that their kings 
 may be brought." Isa. Ixii. 6, " Upon the walls of which city 
 God has set watchmen which shall never hold their peace day 
 nor night." 
 
 THAT THERE CAN BE BUT ONE TRUE CHURCH OF CHRIST. 
 
 Q. What proof can you give that Christ's Church upon earth 
 must be one ?
 
 A catholic's defence of his faith. 5 
 
 A. Many texts of Scripture. Song of Solomon, vi. 9, 10, " My 
 dove, my undefiled is but one." " Fair as the moon, clear as the 
 sun, terrible as an army with banners." John x. 16, " Other sheep 
 I have, which are not of this fold (viz. the Gentiles, who were 
 then divided from the Jews), them also I must bring, and they 
 shall hear my voice, and there shall be one fold and one shep- 
 herd." Ephes. iv. 4, 5, " There is one body and one spirit, as 
 you are called in one hope of your calling, one Lord, one faith, 
 one baptism." In fine, as we have seen already, the Church of 
 Christ is a kingfdom which shall stand for ever, and therefore 
 must be always one. For, " Every kingdom divided against 
 itself is brought to desolation, and every city or house divided 
 against itself shall not stand." — Matt. xii. 25. 
 
 Q. May not persons be saved in any religion ? 
 
 A. No, certainly ; St. Paul tells us, Heb. xi. 6, "That without 
 faith it is impossible to please God." And St. Peter assures us, 
 Acts iv. 12, " That there is no other name under heaven given 
 to men by which we may be saved., but the name of Jesus." And 
 Christ himself tells us, Mark xvi. 16, '" He that believeth not, 
 shall be condemned." So that it is manifest from the holy Scrip- 
 ture, that true faith is necessary to salvation. Now true faith, 
 in order to please God and save our souls, must be entire, that 
 is to say, we must believe without exception, all such articles as 
 by God and His Church are proposed to be believed : and he 
 that voluntarily and obstinately disbelieves any one of these 
 articles, is no less void of true saving faith, than he that dis- 
 believes them all. As St. James tells us, with regard to prac- 
 tical duties, chap. ii. 10, " Whosoever shall keep the whole law, 
 yet offend in one point, he is guilty of all." Hence St. Paul, 
 Gal. V. 20, reckons heresies, that is, false religions, amongst those 
 works of the flesh, of which he pronounces, " that they who do 
 such things shall not inherit the kingdom of God." And God, 
 himself, Isa. ix. 12, tells His Church, "the nation and kingdom 
 that will not serve thee, shall perish." 
 
 O; Are all who are out of the way of salvation guilty of 
 mortal sin ? 
 
 A. No ; only all such as through obstinacy, negligence, or
 
 6 A catholic's defence of his faith. 
 
 indifference of matters of religion, will not hear the true Church 
 and her pastors, are guilty of mortal sin against faith. Matt, 
 xi. 18, " If he neglect to hear the Church, let him be to thee as 
 a heathen and a publican." Luke x. 16, " He that heareth you 
 (the, pastors of the Church), heareth me : and he that despiseth 
 you, despiseth me ; and he that despiseth me, despiseth him 
 that sent me." 
 
 Q. But what do you think of those whose conscience persuades 
 them they are in the true Church ? 
 
 A. If this error of theirs proceeds from invincible ignorance, 
 they may be excused from the sin of heresy ; provided that in 
 the sincere disposition of their hearts they would gladly 
 embrace the truth, if they could find it out, in spite of all 
 opposition of interest, passion, etc. But if this error of their 
 conscience be not invincible, but such as they might discover, if 
 they were in earnest, in this great matter, their conscience will 
 not excuse them. 
 
 THE church of CHRIST MUST ALWAYS BE HOLY IN HER DOC- 
 TRINE AND PRACTICE AND CANNOT ERR. 
 
 O. What proof is there for this ? 
 
 A. ist, Because as we have seen above from Matt. xvi. 18, 
 our Lord Jesus Christ, who cannot tell us a lie, has promised, 
 that His Church should be built upon a rock, proof against all 
 floods and storms, like the house of the wise builder, of whom 
 He speaks. Matt. vii. 25 ; and that the gates of hell, that is, the 
 powers of darkness, should never prevail against it. — Therefore 
 the Church of Christ could never cease to be holy in her doc- 
 trine ; could never fall into idolatry, superstition, or any hereti- 
 cal errors whatsoever. 
 
 2dly, Because Christ, who is the way, the truth and the light, 
 John xiv. 6, has promised, Matt, xxviii. 19, 20, to the pastors 
 and teachers of His Church, to be with them always, even to the 
 end of the world. Therefore they could never go astray by 
 pernicious errors. 
 
 3dly, Because our Lord has promised to the same teachers, 
 John xiv. 16, 17, "I will pray to the Father, and He will give 
 you another comforter, that he may abide with you for ever.
 
 A catholic's defence of his faith. 7 
 
 even the Spirit of Truth :" and ver. 26, he assures them that 
 this Spirit of Truth " will teach them all things;" and, chap, 
 xvi. 13, that he "shall guide them into all truth." How then 
 could it be possible that the whole body of these pastors and 
 teachers of the Church, who, by virtue of these promises were 
 to be for ever guided into all truth, by the Spirit of Truth, 
 should at any time fall from the truth by errors in faith? 
 
 4thly, Because, Isa. lix. 20, 21, God has made a solemn 
 covenant, that after the coming of our Redeemer, his Spirit and 
 his words, that is, the whole doctrine which this Redeemer was 
 to teach, should be for ever maintained by His Church, throuo-h 
 all generations. 
 
 5thly, Because the Church of Christ is represented, Isa. 
 Ixxxv. 8, as a highway, a way of holiness, a way so plain and 
 secure, that even fools should not err therein. How then could 
 it ever be possible that the Church itself should err ? 
 
 6thly, Because pernicious errors in faith and morals must 
 needs be such as to provoke God's indignation : now, God 
 Almighty has promised to His Church, Isa. liv. 9, 10, " As I 
 have sworn that the waters of Noah should no more go over the 
 earth, so have I sworn, that I would not be wroth with thee nor 
 rebuke thee : the mountains shall depart, and the hills be 
 removed : but my kindness shall not depart from thee, neither 
 shall the covenant of my peace be removed, saith the Lord, 
 that hath mercy on thee." So that as we are assured that there 
 shall not be a second flood ; so we are that the Church of Christ 
 shall never draw upon herself the wrath of God, by teaching 
 errors contrary to faith. 
 
 In fine, the Church is called by St. Paul, i Tim. iii. 15, " The 
 pillar and ground of truth," therefore she cannot uphold perni- 
 cious errors. From all which it is manifest, that the Church of 
 Christ is infallible in all matters relating to faith, so that she 
 can neither add nor retrench from what Christ taueht. 
 
 THE church of CHRIST MUST BE CATHOLIC OR UNIVERSAL. 
 
 Q. What is meant by this ? 
 
 A. Not only that the Church of Christ shall always be known
 
 2 A CATHOLIC S DEFENCE OF HIS FAITH. 
 
 by the. name of Catholic, by which she is called in the Creed ; 
 but that she shall also be truly Catholic or Universal by being 
 the Church of all ages, and of all nations. 
 
 Q. How do you prove she must be the Church of all ages 
 and nations? 
 
 A. Because the true Church of Christ must be that which 
 had its beginning from Christ ; and as he promised was to con- 
 tinue until the end of the world. See Sect, i, and 3. 
 
 And from many texts of Scripture, in which the true Church 
 of Christ is always represented as a numerous congregation 
 spread through the world. Gen. xxii. 18, "In thy seed shall 
 all the nations of the earth be blessed. Ps. ii. 8, " Ask of me, 
 and I shall give thee the heathen for thine inheritance ; and the 
 uttermost parts of the earth for thy possession." Ps. xxii. 27, 
 " All the ends of the world shall remember and turn unto the 
 Lord, and all the kindreds of the nation shall worship before 
 thee." Isa. xlix. 6, " It is a light thing that thou shouldstbe my 
 servant to raise up the tribes of Jacob. — I will also give thee 
 for a light to the Gentiles, that thou mayest be my salvation 
 unto the ends of the earth." Isa. liv. i, 2. 3, and Mai. i. 11, 
 " From the rising of the sun even to the going down of the 
 same, my name shall be great among the Gentiles." See Isa. 
 ii. 2, 3; Mich, iv., i, 2 ; Dan. ii. 31, etc. 
 
 THE CHURCH OF CHRIST MUST ALSO BE APOSTOLICAL AND DERIVE 
 HER MISSION FROM THE APOSTLES. 
 
 Q. What proof have you for this ? 
 
 A. 1st, Because only those that can derive their lineage from 
 the apostles are the heirs of the apostles : and consequently, 
 they alone can claim a right to the Scriptures, to the adminis- 
 tration of the Sacraments, or any share in the pastoral ministry : 
 it is their proper inheritance, which they have received from the 
 apostles, and the apostles from Christ. " As my Father hath 
 sent me, even so I send you." — John xx. 21. 
 
 idly. Because Christ promised to the apostles and their suc- 
 cessors, " That he would be with them always, even to the end 
 of the world." — Matt, xxviii. 20. "And that the Holy Ghost,
 
 A CATHOLIC'S DEFENCE OF HIS FAITH. 9 
 
 the spirit of truth, should abide with them for ever." — John xvi. 
 17. 
 
 THE CATHOLIC CHURCH ALONE IS THE TRUE CHURCH OF CHRIST. 
 
 Q. What proof have you of this ? 
 
 A. From what has been already said. For, ist, The true 
 Church of Christ can be no other than that which has always 
 had a visible being in the world ever since Christ's time ; as we 
 have already seen. She was founded by Christ himself, with 
 express promises, " That the gates of hell should not prevail 
 against her." — Matt. xvi. i8. "She is the kingdom of Christ, 
 which shall never be destroyed." — Dan. ii. 41. Therefore the 
 true Church of Christ, can be no other than the Catholic, which 
 alone has always had a visible being in the world ever since 
 Christ's time : not the Protestant, nor any other modern sect, 
 which only came into the world since the year 1500. For those 
 sects that came into the world 1500 years after Christ, came into 
 the world 1500 years too late to be the religion or Church of 
 Christ. 
 
 2dly, The true Church of Christ, in virtue of the promises 
 both of the Old and New Testament, was to continue pure and 
 holy in all ages, even to the end of the world, as we have seen. 
 Sect, iii., and consequently, could never stand in need of a Prot- 
 estant reformation : therefore that which was of old, the true 
 Church of Christ, must still be so ; and it is in vain to seek for 
 the true Church amongst any of the sects or pretenders to 
 reformation ; because they all build upon a wrong foundation, 
 that is, upon the supposition that the Church of Christ was for 
 many ages gone astray. 
 
 3dly, The true Church of Christ must be Catholic or Univer- 
 sal ; she must not only be the Church of all ages, but also more 
 or less the Church of all nations, as we also have seen, Sect. iv. 
 She must be apostolical, by a succession and mission derived 
 from the apostles, as we have also seen. Sect. v. Now these 
 characters cannot agree to any of our modern sects, but only to 
 the old religion, which alone is the Church of all ages, and more 
 or less of all nations : and which descends in an uninterrupted
 
 lO A CATHOLIC S DEFENCE OF HIS FAITH. 
 
 succession, continued in the same communion, from the apostles, 
 down to these our days. Therefore, the old religion alone is 
 the true Church of Christ ; which can be but one, and in one 
 communion, as we have seen, Sect. ii. 
 
 SCRIPTURE AND TRADITION. 
 
 What is it necessary to believe concerning the Scripture ? 
 
 A. That it is to be received as the infallible word of God. 
 
 Q. Do you look upon the Scripture to be clear and plain in 
 all points wherein our salvation is so far concerned, that the mis- 
 understanding and misinterpreting of it may endanger our 
 eternal welfare ? 
 
 A. No : for St. Peter assures us, 2 Pet. iii. 16, "That in St. 
 Paul's Epistles there are some things hard to be understood, 
 which they that are unlearned and unstable wrest, as they do 
 also the other Scriptures, to their own destruction." 
 
 Hence we must take the meaning and interpretation of the 
 Scripture from the hand from which we received the book itself, 
 the Church. 
 
 Q. Why may not every Christian interpret the Scripture 
 according to his own private judgment, without regard to the 
 interpretation of the Church? 
 
 A. 1st, Because, " No prophecy of the Scripture is of private 
 interpretation." — 2 Pet. i. 20. 2dly, Because as men's judgments 
 are as different as their faces, such liberty as this, must needs 
 produce as many religions almost as men. sdly, Because Christ 
 has left His Church and her pastors and teachers to be our 
 guides in all controversies relating to religion, and consequently 
 in the understanding of holy writ, Eph. iv. 11, 12, etc. "He 
 gave some apostles, and some prophets, and some evangelists, 
 and some pastors and teachers for the perfecting of the saints, 
 for the work of the ministry, for the edifying of the body of 
 Christ, till we all come in the unity of the faith and of the knowl- 
 edge of the Son of God unto a perfect man, unto the measure 
 of the stature of the fulness of Christ. That we henceforth be 
 no more children tossed to and fro, and carried about with every 
 wind of doctrine, by the sleight of men and cunning craftiness,
 
 A CATHOLICS DEFEN'CE OF HIS FAITH. II 
 
 whereby they lie in wait to deceive ; but speaking the truth in 
 love, many grow up in Him in all things which is the head, even 
 Christ." Hence, St. John, in his first epistle. Chap. v. 6, gives 
 us this rule for the trying of spirits : " He that knoweth God, 
 heareth us (the pastors of the Church), he that is not of God, 
 heareth not us ; by this we know the spirit of truth, and the 
 spirit of error." 
 
 Q. Why does the Church, in her profession of faith, oblige 
 her children never to take or interpret the Scripture otherwise 
 than according to the unanimous consent of the holy Fathers? 
 
 A. To arm them against the danger of novelty and error : 
 Prov. xxii. 28, " Remove not the ancient landmark which thy 
 fathers have set." 
 
 APOSTOLICAL AND ECCLESIASTICAL TRADITIONS. 
 
 Q. Whai is to be understood by apostolical traditions ? 
 
 A. All points of faith or Church discipline taught or estab- 
 lished by the apostles, and carefully preserved in the Church 
 ever since. 
 
 Q. What difference is there between apostolical and ecclesias- 
 tical traditions ? 
 
 A. Apostolical traditions are those which had their origin or 
 institution from the apostles, such as infants' baptism, the Lord's 
 day, receiving the sacrament, fasting, etc. Ecclesiastical tradi- 
 tions are such as had their institution from the Church, as 
 holidays and fasts ordained by the Church. 
 
 Q. How can we know what traditions are apostolical and 
 what are not ? 
 
 A. In the same manner and by the same authority by which 
 we know what Scriptures are truly apostolical, and what not ; 
 that is by the authority of the apostolic Church, guided by the 
 unerring Spirit of God. 
 
 O. But why should not the Scripture alone be the rule of our 
 faith, without having recourse to apostolical traditions ? 
 
 A. Because without the help of apostolical tradition, we cannot 
 so much as tell what is Scripture, and what not. 2. Because 
 infants' baptism, and several other necessary articles, are either
 
 12 A catholic's defence OF HIS FAITH. 
 
 not at all contained in Scripture, or at least are not plain in Scrip- 
 ture without the help of tradition. 
 
 Q. What Scripture can you bring in favor of tradition ? 
 
 A. "Therefore, brethren, be steadfast, and hold the traditions 
 which ye have been taught, whether by word or our epistle," 
 2 Thes. ii. 15. "Ask thy father and he will shew thee; thy 
 elders and they will tell thee," Deut. xxxii. 7. See Ps. xix. 5, 6, 
 7 ; I Cor. xi. 2 ; 2 Thes. iii. 6 ; 2 Tim. i. 13, ii. 2, iii. 14. 
 
 THE ORDINA^XES AND CONSTITUTIONS OF THE CHURCH. 
 
 O. What proof have you of the necessity of making pro- 
 fession of and embracinof all the ordinances and constitutions of 
 the Church ? 
 
 A. Christ has commanded, " He that heareth you, heareth 
 me, and he that despiseth you, despiseth me." — Luke x. 5, 16. 
 " As my Father hath sent me, even so I send you." — John xx. 21. 
 Hence, St. Paul, Heb. xiii. 17, tells us, "Obey them that have 
 the rule over you, and submit yourself." 
 
 Q. Why does the Church command so many holy days to be 
 kept : is it not enough to keep the Sunday holy ? 
 
 A. God, in the old law, did not ordain it enough to appoint 
 the weekly Sabbath, but also ordained several other festivals, as 
 that of the Passover, in memory of the delivery of His people, 
 from the Egyptian bondage, that of the weeks or Pentecost, 
 that of Tabernacles, etc., and the Church has done the same in 
 the new law, to celebrate the memory of the chief mysteries of our 
 redemption, and to bless God in His saints. And in this Protest- 
 ants seem to agree with us, by appointing almost all the same 
 holydays in their Common Prayer-Book. 
 
 Q. Is it not said in the law, Exod. xx. 9, " Six days shalt 
 thou labor and do all thy work," etc.; why then derogate from this 
 part of the commandment ? 
 
 A. This was to be understood in case no holyday came in the 
 week ; otherwise the law would contradict itself, when in the 
 23d chap, of Leviticus, it appoints so many other holydays 
 besides the Sabbath, with command to abstain from all servile 
 works on them.
 
 A catholic's defenxe of his faith. 13 
 
 Q. As to fasting days, do you look upon it as sinful to eat 
 meat on these days without necessity ? 
 
 A. Yes ; because it is a sin to disobey the Church, " if he 
 neMect to hear the Church, let him be to thee as a heathen and 
 a publican.'' Matt, xviii. 17. 
 
 O. Does not Christ say, Matt. xv. 11, "That which goeth 
 into the mouth does not defile a man ? " 
 
 A. True : it is not any uncleanness in the meat, as many 
 ancient heretics imagined, or any dirt or dust which may stick 
 to it, by eating it without first washing the hands (of which case 
 our Lord speaks in the text here quoted), which can defile the 
 soul : for every creature of God is good, and whatsoever cor- 
 poral filth enters in at the mouth is cast forth into the draught : 
 but that which defiles the soul, when a person eats meats on a 
 fasting day, is the disobedience of the heart, in transgressing 
 the precept of the Church of God. Just as when Adam ate of 
 the forbidden fruit, it was not the apple which entered in by the 
 mouth, but the disobedience to the law of God, which defiled 
 him. 
 
 THE SACRAMENTS OF THE CHURCH. 
 
 What is a Sacrament ? 
 
 A. An institution of Christ conslstinp; in an outward sien or 
 ceremony, which gives grace to the soul of the worthy receiver. 
 
 Q. How, many such Sacraments do you find in Scripture? 
 
 A. These seven. Baptism, Confirmation, Eucharist, Penance, 
 Extreme-Unction (or the anointing of the sick). Holy Orders, 
 and Matrimony. 
 
 Q. What Scripture have you for Baptism ? 
 
 A. John iii. 5, " Except a man be born of water and of the 
 spirit, he cannot enter the kingdom of God." Matt, xxviii. ig, 
 "Go teach all nations, baptizing them in the name of the 
 Father, and of the Son, and of the Holy Ghost." 
 
 Q. How do you prove that this commission given to the 
 apostles of baptizing Christians is to be understood of Baptism 
 administered in water ? 
 
 A. From the belief and practice of the Church of Christ in all
 
 14 A catholic's defence of his faith. 
 
 ages, and of the apostles themselves ; who administered Bap^ 
 tism in water ; Acts iii. 36, 38, " See here is water, said the 
 eunuch to St. Philip, what does hinder me to be baptized? and 
 they went down both into the water, both Philip and the eunuch ; 
 and he baptized him." Acts x. 47, 48, " Can any man forbid 
 water," said St. Peter, " that these should not be baptized who 
 have received the Holy Ghost as well as we ? and he commanded 
 them to be baptized in the name of the Lord." 
 
 Q. What do you mean by Confirmation ? 
 
 A. A Sacrament, wherein by the invocation of the Holy 
 Ghost, and imposition of the bishop's hands, with unction of 
 holy chrism, a person receives the grace of the Holy Ghost, 
 and a strength in the professing of his faith. 
 
 Q. What Scripture have you for Confirmation ? 
 
 A. Acts viii. 15, 16, where Peter and John confirmed the 
 Samaritans. " They prayed for them that they might receive 
 the Holy Ghost — Then laid they their hands on them and they 
 received the Holy Ghost." 
 
 Q. What Scripture have you for the Eucharist or Supper of 
 our Lord ? 
 
 A. We have the history of its institution set down at large, 
 Matt, xxvi., Mar. xiv., Luke xxii.. i Cor. xi. And that this 
 Sacrament was to be continued in the Church till the Lord 
 comes, that is, till the day of judgment, we learn from St. Paul, 
 I Cor. xi. 26. 
 
 Q. What do you mean by the Sacrament of Penance ? 
 
 A. The confession of sins with a sincere repentance, and the 
 priest's absolution. 
 
 O. What Scripture proves that the bishops and priests of the 
 Church have power to absolve the sinner that confesses his sins 
 with a sincere repentance? 
 
 A. John XX. 22, 23, " Receive ye the Holy Ghost : whose 
 sins ye remit, they are remitted unto them ; and whose sins 
 ye retain, they are retained." Matt, xviii. 18, "Verily I say 
 unto you, Whatsoever ye shall bind on earth, shall be bound in 
 heaven : and whatsoever ye shall loose on earth, shall be loosed 
 in heaven."
 
 A catholic's defence of his faith. 15 
 
 Q. How do you prove from the texts above quoted, of John 
 XX. 22, 23, and Matt, xviii. 18, the necessity of the faithful con- 
 fessing their sins to the pastors of the Church, in order to 
 obtain the absolution and remission of them ? 
 
 A. Because in the texts above quoted, Christ has made the 
 pastors of His Church His judges in the court of conscience, 
 with commission and authority to bind or to loose, to forgive 
 or to retain sins, according to the merits of the cause, and 
 the disposition of the penitents. Now as no judge can pass 
 sentence without having a full -knowledge of the cause ; which 
 cannot be had in this kind of causes which regfards men's con- 
 sciences, but by their own confessions ; it clearly follows, that 
 He who has made the pastors of His Church the judges of 
 men's consciences, has also laid an obligation upon the faithful, 
 to lay open the state of their consciences to them, if they hope 
 to have their sins remitted. Nor would our Lord have given 
 to His Church the power of retaining sins, much less the keys 
 of the kingdom of heaven. Matt. xvi. 19, if such sins as exclude 
 men from the kingdom of heaven might be remitted independ- 
 ently of the keys of the Church. 
 
 O. Have you any other texts of Scripture, which favor the 
 Catholic doctrine and practice of confession ? 
 
 A. Yes : we find in the old law, which was a figure of the 
 law of Christ, that such as were infected with the leprosy, 
 which was a figfure of sin, were obligfed to show themselves to 
 the priests, and subject themselves to their judgment, see Lev. 
 xiii. and xiv. and Matt. viii. 4. Which according to the holy 
 Fathers, was an emblem of the confession of sins in the Sacra- 
 ment of Penance. And in the same law, a special confession of 
 sins was expressly prescribed. Numb. v. 6, 7, " When a man or 
 woman shall commit any sin that men commit, to do a trespass 
 against the Lord, and that person be guilty : then they shall 
 confess their sins which they have done." The same is pre- 
 scribed in the New Testament, James v. 16, "Confess your sins 
 oneto another ;" that is, to the priests or elders of the Church, 
 whom the apostle has ordered to be called for, 14. And this 
 was evidently the practice of the first Christians. Acts xix. 18,
 
 i6 A catholic's defence of his faith. 
 
 *' Many that believed, came and confessed and shewed their 
 deeds." 
 
 Q. What do you mean by Extreme-Unction ? 
 
 A. You have both the full description and proof of it, James 
 V. 14, 15 : "Is any sick among you, let him call for the priests 
 of the Church, and let them pray over him, anointing him with 
 oil in the nam.e of the Lord : and the prayer of faith shall save 
 the sick, and the Lord shall raise him up, and if he has com- 
 mitted sins, they shall be forgiven him. 
 
 Q. What is Holy Orders? 
 
 A. A Sacrament instituted by Christ, by which bishops, 
 priests, etc., are consecrated to their respective functions, and 
 receive grace to discharge them well. 
 
 Q. When did Christ institute the Sacrament of Holy 
 Orders ? 
 
 A. At His Last Supper, when He made His apostles priests, 
 by giving them the power of consecrating the bread and wine 
 into His body and blood, Luke xxii. 19, "Do this in remem- 
 brance of Me." To which he added, after His resurrection, 
 the power of forgiving the sins of the penitent, John xx. 22, 
 
 23- 
 
 Q. What Scripture proof have you that Holy Orders give 
 
 grace to those that receive them worthily ? 
 
 A. The words of St. Paul to Timothy, whom he had ordained 
 priest by imposition of hands, 2 Tim. i. 6, " Stir up the gift of 
 God, which is in thee by the imposition of my hands ; " and i 
 Tim. iv. 14, " Neglect not the gift that is in thee, which was 
 given thee by prophecy, with the imposition of the hands of 
 the priesthood." 
 
 O. When was Matrimony instituted ? 
 
 A. By God Almighty in Paradise, between our first parents; 
 and this institution was confirmed by Christ in the new law, 
 Matt. xix. 4, 5, 6, where He concludes, " What God hath joined 
 together let no man put asunder." 
 
 Q. How do you prove that Matrimony is a Sacrament? 
 
 A. Because it is a conjunction made and sanctified by God 
 himself, and not to be dissolved by any power of man ; as being
 
 A CATHOLIC'S DEFENCE OF FIIS FAITH. I7 
 
 a sacred sign or mysterious representation of the indissoluble 
 union of Christ and His Church. Ephes. v. 31, 32, "For this 
 cause shall a man leave his father and mother, and shall be 
 joined unto his wife, and they shall be two in one flesh. This 
 is a great mystery but I speak in Christ and in the Church." 
 
 Q. Why does not the Church allow of the marriage of the 
 clergy ? 
 
 A. Because upon their entering into Holy Orders, they make a 
 vow or solemn promise to God and the Church to live contin- 
 ently : now the breach of such a vow as this would be a great sin, 
 witness St. Paul, i Tim. v. 11, 12, where speaking of widows 
 that are for marrying after having made such a vow as this, he 
 says they " have damnation, because they have cast off their 
 first faith," that is their solemn engagement made to God. 
 
 O. Why does the Church receive to Holy Orders only those 
 making this vow ? 
 
 A. Because she does not think it proper that they, who by 
 their office and functions ought to be wholly devoted to the 
 service of God, and the care of souls, should be diverted from 
 these duties by the distractions of a married life ; i Cor. vii. 32, 
 33, " He that is unmarried careth for the things that belong 
 to the Lord, how he may please the Lord. But he that is 
 married careth for the things that are of the world, how he 
 may please his wife." 
 
 Q. Why are so many ceremonies used in administering the 
 Sacraments ? 
 
 A. To stir up devotion in the people, and reverence to the 
 sacred mysteries ; to instruct the faithful concerning the effects 
 and graces given by the Sacraments ; and to perform things 
 relating to God's honor and the salvation of souls with a becom- 
 ing decency. Christ frequently used the like ceremonies. For 
 instance, in curing the man that was deaf and dumb, Mark vii. 
 ^;^, 34; in curing him that was born blind, John ix. 6, 7; in 
 breathing upon His apostles when He gave them the Holy 
 Ghost, John xx. 22, etc.
 
 1 8 A CATHOLIC' S DEFENCE OF HIS FAITH. 
 
 THE REAL PRESENCE IN THE MOST HOLY SACRAMENT OF THB 
 
 EUCHARIST. 
 
 What is your belief concerning this article ? 
 
 A. " That in the most holy Sacrament of the Eucharist, 
 there is truly, really, and substantially the Body and Blood, 
 together with the soul and divinity of our Lord Jesus Christ. 
 And that there is a conversion (or change) of the whole sub- 
 stance of the bread into His body, and of the whole substance 
 of the wine into His blood, which conversion (or change) the 
 Catholic Church calls Transubstantiation." 
 
 Q. What proofs have you for this ? 
 
 A. 1st, Matt. xxvi. 26, "As they were eating, Jesus took 
 bread and blessed it, and brake it, and gave it to the disciples, 
 and said, Take, eat ; this is My body. And he took the cup, 
 and gave thanks, and gave it to them, and said, Drink ye all of 
 it, for this is My Blood of the New Testament which is shed 
 for many for the remission of sins." Mark xiv. 22, 24, "Take, 
 eat; this is My Body. This is My Blood of the New Testa- 
 ment which shall be shed for many." Luke xxii. 19, " This is 
 My Body which is given for you ; this do in remembrance of 
 Me. This cup is shed for you." i Cor. xi. 24, 25, " Take, eat; 
 this is My Body which is broken for you." " This cup is the 
 New Testament in My Blood," which words of Christ, repeated 
 in so many places, cannot be verified, without offering violence 
 to the text, any other way than by a real change of the bread 
 and wine into His Body and Blood. 
 
 2dly, I Cor. x. 16, "The cup of blessing which we bless, is it 
 not the communion of the Blood of Christ ? The bread which 
 we break, is it not the communion of the Body of Christ?" 
 Which Interrogation of the apostle is certainly equivalent to an 
 affirmation ; and evidently declares, that in the blessed Sacra- 
 ment we really receive the Body and Blood of Christ. 
 
 3dly, I Cor. xi. 27, 29, "Whosoever shall eat this bread or 
 drink the cup of the Lord unworthily, shall be guilty of the 
 Body and Blood of the Lord. He that eateth and drinketh 
 unworthily eateth and drinketh damnation to himself not dis-
 
 A catholic's defence of his faith. " 19 
 
 cerning the Body of the Lord." Now, how should a person be 
 guilty of the Body and Blood of the Lord, by receiving unwor- 
 thily, if what he received were only bread and wine, and not 
 the Body and Blood of the Lord ? Or where should be the 
 crime of not discerning the Body of the Lord, if the Body of 
 the Lord were not there ? 
 
 4thly, John vi. 51, etc., "The bread that I will give is My 
 flesh, which I will give for the life of the world. The Jews 
 therefore debated among themselves, saying. How can this man 
 give us His flesh to eat? Then Jesus said unto them, 
 Verily, verily, I say unto you, except ye eat the Flesh of the 
 Son of Man, and drink His Blood, ye shall have no life in you. 
 Whosoever eateth My Flesh, and drinketh I\Iy Blood, hath eter- 
 nal life, and I will raise him up at the last day. For My Flesh 
 is meat indeed, and My Blood is drink indeed. He that eateth 
 My Flesh, and drinketh My Blood, dwelleth in Me, and I in 
 him. As the living Father hath sent Me, and I live by the 
 Father : so he that eateth Me, even he shall live by Me. This 
 is that bread which came down from heaven, not as your fathers 
 did eat manna and are dead : he that eateth of this bread shall 
 live for ever." 
 
 O. Are we not commanded, Luke xxii. 19, to receive the 
 Sacrament in remembrance of Christ ? 
 
 A. Yes, we are : and St. Paul, i Con xi. 26, lets us know 
 what it is that is to be the object of our remembrance when we 
 receive, when he tells us, "Ye do show (or show forth) the 
 Lord's death till he come." But this remembrance is no wavs 
 opposite to the real presence of Christ's Body and Blood : on 
 the contrary, what better remembrance than to receive under 
 the sacramental veil the same Body and Blood in which he 
 suffered for us ? 
 
 O. Why blame Protestants for taking this Sacrament in 
 remembrance of Christ ? 
 
 A. We don't blame them for taking it in remembrance of 
 Him : but for taking it as a bare remembrance, so as to exclude 
 the reality of His Body and Blood. We blame them for taking 
 the remembrance and leaving out the substance : whereas the 
 words of Christ require that they should acknowledge both.
 
 20 A catholic's DEFENCE OF HIS FAITH. 
 
 Q. But how can the Sacrament contain the real Body and 
 Blood of Christ ? 
 
 A. Because nothing is impossible to God : and it is the 
 highest rashness, not to say blasphemy, for poor worms of the 
 earth to dispute the power of God. 
 
 COMMUNION UNDER ONE KIND. 
 
 What do you profess concerning this point ? 
 
 A. " That under either kind alone, Christ is received whole 
 and entire, and a true Sacrament." 
 
 Q. What proofs have you for this ? 
 
 A. Because as we have seen the bread, by consecration, is 
 truly and really changed into the body of Christ, and the wine, 
 into His blood : now both faith and reason tell us that the 
 living body of the Son of God cannot be without His blood, 
 nor His blood without His body: nor His body and blood 
 without His soul and divinity. True, He shed His blood for 
 us, in His passion ; and His soul at His death was parted from 
 His body : but now He is risen from the dead immortal and 
 impassible, and can shed His blood no more, nor die any more. 
 " Christ being raised from the dead," says the Apostle, Rom. vi. 
 9, " dieth no more ; death hath no more dominion over Him." 
 Hence whosoever receives the body of Christ, receives Christ 
 Himself whole and entire : there is no receiving Him by parts. 
 
 O. But does not Christ say, John vi. 53, "Except ye eat the 
 flesh of the Son of Man, and drink His blood, ye have no life 
 in you." 
 
 A. True, but according to the Catholic doctrine we do this, 
 though we receive under one kind alone, because under either 
 kind we receive both the body and blood of Christ ; whereas our 
 adversaries that make this objection receive neither one nor the 
 other, but only a little bread and wine ; besides, this objection 
 does not sound well in the mouth of Protestants, because they 
 say thosewords of Christ were not spoken of the Sacrament, 
 but only of faith. 
 
 O. Are not all Christians commanded to drink of the cup, 
 Matt. xvi. 27, " Drink ye all of it."
 
 A CATHOLIC'S DEFENCE OF FlIS FAITH. 21 
 
 A. No : that command was only addressed to the twelve 
 apostles, who were the all that were then present, and they all 
 drank of It, Mark xiv. 23. 
 
 Q. How do you prove those words are not to be understood 
 as a command directed to all Christians ? 
 
 A. Because the Church of Christ, which is the best interpre- 
 ter of His word, never understood them so ; and therefore from 
 the very beginning, on many occasions, she gave the holy com- 
 munion in one kind ; for instance, to children, to the sick, to 
 the faithful in time of persecution to be carried home with 
 them, etc., as appears from the most certain monuments of 
 antiquity. 
 
 Q. But are not the faithful thus deprived of a great part of 
 the grace of this Sacrament? 
 
 A. No ; because under one kind they receive the same, as 
 they would do under both : insomuch as they receive Christ 
 Himself whole and entire, the author and fountain of grace. 
 
 Q. Why then should the priest in the Mass receive in both 
 kinds any more than the rest of the faithful ? 
 
 A. Because the Mass being a sacrifice, in which, by the 
 institution of our Lord, the shedding of His blood and His 
 death were to be in a lively manner represented ; it is requisite 
 that the priest, who as the minister of Christ, offers this sacri- 
 fice, should, for the more lively representing of the separation of 
 Christ's blood from His body, consecrate and receive in both 
 kinds, as often as he says Mass, whereas, at other times neither 
 priest nor bishop, nor the pope himself, even upon their death- 
 bed, receive any otherwise than the rest of the faithful, viz., in 
 one kind only. 
 
 O. Have you any texts of Scripture that favor Communion 
 in one kind ? 
 
 A. Yes : ist, all such texts as promise everlasting life to 
 them that receive, though but in one kind; as, John vl. 51, 
 ** the bread that I will give is My flesh, which I will give for 
 the life of tlic world," ver. 57, "he that eateth Me, even he 
 shall live by Me," ver. 58, " He that eateth of this bread, shall 
 live forever."
 
 23 A CATHOLIC S DEFENCE OF HIS FAITH. 
 
 2dly. All such texts as make mention of the faithful receiving 
 the holy communion under the name of breaking of bread, 
 without any mention of the cup; as, Acts ii. 42, " They con- 
 tinued steadfastly in the apostles' doctrine and fellowship, and 
 in the breaking of bread, and in prayers ; " ver. 46, " Continu- 
 ing daily with one accord in the temple, and breaking bread 
 from house to house ; " Acts xx. 7, " Upon the first day of the 
 week, when the disciples came together to break bread;" Luke 
 xxiv. 30, 31, "He took bread and blessed it, and brake and 
 gave to them ; and their eyes were opened, and they knev/ 
 Him, and He vanished out of their sight;" i Cor. xiv. 17, "we 
 being many, are one bread, and one body, for we are partakers 
 of that one bread." 
 
 3dly. I Cor. xi. 27; where the apostle declares, that whosoever 
 receives under either kind unworthily, is guilty both of the 
 body and blood of Christ. " Whosoever shall eat this bread, 
 or drink this cup of the Lord unworthily, shall be guilty of the 
 body and blood of the Lord." Where the Protestant transla- 
 tors have evidently corrupted the text by putting in and drink, 
 instead of or drink, as it is in the orginal. 
 
 Q. Why not give communion to all in both kinds? 
 
 A. ist, Because of the danger of spilling the blood of Christ, 
 which could hardly be avoided, if all were to receive the cup. 
 2dly, Because considering how soon wine decays, the sacrament 
 could not well be kept for the sick in both kinds. 3dly, Because 
 some constitutions can neither endure the taste nor smell of 
 wine. 4thly, Because true wine in some countries is very hard 
 to be met with. 5thly, In fine, in opposition to those heretics 
 that deny that Christ is received whole and entire under either 
 kind. 
 
 THE MASS. 
 
 What is the doctrine of the Catholic Church in relation to 
 the Mass? 
 
 A. That In the Mass there Is offered to God a true, proper, 
 and propitiatory sacrifice for the living and the dead. 
 
 O. What do you mean by the Mass ? 
 
 1
 
 A CATHOLIC S DEFENCE OF HIS FAITH. 23 
 
 A. The consecration and oblation of the body and blood of 
 Christ under the sacramental veils or appearances of bread and 
 wine : so that the Mass was instituted by Christ himself at His 
 Last Supper : Christ Himself said the first Mass, and ordained 
 that His apostles and their successors should do the like. *' Do 
 this in remembrance of Me." — Luke xxii. 
 
 Q. What do you mean by a propitiatory sacrifice ? 
 
 A. A sacrifice for obtaining mercy, or by which God is moved 
 to mercy. 
 
 Q. How do you prove that the Mass is such a sacrifice ? . 
 
 A. Because in the Mass, Christ Himself, as we have seen. 
 Chap, iv., is really present, and by virtue of the consecration is 
 there exhibited and presented to the eternal Father under the 
 sacramental veils, which by their separate consecration repre- 
 sent His death. Now, what can more move God to mercy than 
 the oblation of His only Son, there really present, and under 
 this figure of death representing to his Father that death 
 which He suffered for us. 
 
 Q. What Scripture do you bring for this ? 
 
 A. The words of consecration as they are related by St. 
 Luke, Chap. xxii. 19, 20, "This is My body which is given for 
 you. This cup is the New Testament in My blood, which (cup) 
 is shed for you." For if the cup be shed for us, that is, for our 
 sins, it must needs be propitiatory, at least by applying to us 
 the fruits of the bloody sacrifice of the cross. 
 
 Q. What other texts of the Scripture do the Fathers apply 
 to the sacrifice of the Mass ? 
 
 A. The words of God in the first chapter of the prophet, 
 Malachi, ver. 10, 11, where rejecting the Jewish sacrifices. He 
 declares His acceptance of that sacrifice or pure offering which 
 should be made to Him in every place among the Gentiles. 
 2dly, Those words of the Psalmist, Ps. ex. 4, " Thou art a priest 
 forever according to the order of Melchisedech :" why accord- 
 ing to the order of Melchisedech, say the holy Fathers, but by 
 reason of the sacrifice of the Eucharist, prefigured by that bread 
 and wine offered by Melchisdech, Gen. xiv. 18. 
 
 O. Why does the Church celebrate the Mass in the Latin 
 tongue, which the people for the most part does not understand ?
 
 24 
 
 A CATHOLIC S DEFENCE OF HIS FAITH. 
 
 A. I St, Because it is the ancient language of the Church used 
 in the pubUc liturgy in all ages, in the western parts of the 
 world. 2dly, For a greater uniformity in the public woi'ship ; 
 that so a Christian, in whatsoever country he chances to be, 
 may fetill find the liturgy performed in the same manner, and in 
 the same language to which he is accustomed at home. 3dly, 
 To avoid the changes which all vulgar languages are daily 
 exposed to. 4thly, Because the Mass being a sacrifice, which 
 the priest as minister of Christ is to offer, and the prayers of 
 the Mass being most suited to this end, it is enough that they 
 be in a language which he understands. Nor is this any way 
 injurious to the people, who are instructed to accompany him 
 in every part of the sacrifice, by prayers accommodated to their 
 devotion, which they have in their ordinary prayer-books. 
 
 Q. What is the best manner of hearing Mass ? 
 
 A. The Mass beingr instituted for a standing^ memorial of 
 Christ's death and passion, and being in substance the same 
 sacrifice as that which Christ offered upon the cross, because 
 both the priest and the victim is the same Jesus Christ : there 
 can be no better manner of hearing Mass, than by meditating on 
 the death and passion of Christ there represented ; and putting 
 one's self in the same dispositions of faith, hope, charity, repent- 
 ance, etc., as we should have endeavored to excite in ourselves, 
 had we been present at His passion and death on Mount Cal- 
 vary ? 
 
 Q. What are the ends for which this sacrifice is offered to 
 God? 
 
 A. Principally these four, which both priest and people ought 
 to have in view, i. For God's own honor and glory. 2. In 
 thanksgiving for all His blessings, conferred on us through Je- 
 sus Christ, our Lord. 3. In satisfaction for our sins through 
 His blood. 4. For obtaining grace, and all necessary blessings 
 from God. 
 
 PURGATORY. 
 
 What does the Catholic Church teach concerning this point ? 
 A. We constantly hold, that there is a Purgatory ; and that
 
 A CATHOLIC'S DEFENCE OF HIS FAITH. 2$ 
 
 the souls therein detained are helped by the suffrages of the 
 faithful ; that is, by the prayers and alms offered for them, and 
 principally by the holy sacrifice of the Mass. 
 
 Q. What do you mean by Purgatory ? 
 
 A. A middle state of souls, who depart this life in GodV. 
 grace, yet not without some lesser stains or guilt of punishment, 
 which retard them from entering heaven. But as to the partic- 
 ular place where these souls suffer, or the quality of the torments 
 which they suffer, the Church has decided nothing. 
 
 Q. What sort of Christians then go to Purgatory ? 
 
 A. 1st, Such as die guilty of lesser sins, which we commonly 
 call venial ; as many Christians do, who either by sudden death 
 or otherwise, are taken out of this life before they have repented 
 of these ordinary failings. 2dly, Such as have been formerly 
 guilty of greater sins, and have not made full satisfaction for 
 them to the divine justice. 
 
 Q. Why do you say that those who die guilty of lesser sins go 
 to Purgatory? 
 
 A. Because such as depart this life before they have repented 
 for these venial frailties and imperfections, cannot be supposed 
 to be condemmed to the eternal torments of hell, since the sins 
 of which they are guilty are but small, which even God's best 
 servants are more or less liable to. Nor can they go straight to 
 heaven in this state, because the Scripture assures us, Apoc. 
 xxi. 17, "There shall in no wise enter thither anything that de- 
 fileth." 
 
 Now every sin, be it ever so small, certainly defileth the soul. 
 Hence our Saviour assures us, that we are to render an account 
 even for every idle word, Matt. xii. 36. 
 
 Q. Upon what then do you ground your belief of Purgatory ? 
 
 A. Upon Scripture, tradition, and reason. 
 
 Q. How upon Scripture ? 
 
 A. Because the Scripture in many places assures us, that, 
 " God will render to every one according to his works," Ps. IxII. 
 12; Matt. xvi. 27; Rom ii. 6; Apoc. xxii. 12. Nowthiswould 
 not be true, if there was no such thing as Purgatory, for how 
 would God render to every one according to his works, if such
 
 26 A catholic's defence of his faith. 
 
 as die in the guilt of any, even the least sin, which they have 
 not taken care to blot out by repentance, would nevertheless go 
 straiorht to heaven. 
 
 Q. Have you any other text which the Fathers and ecclesias- 
 tical writers interpret of Purgatory ? 
 
 A. Yes; i Cor. iii. 13, 14, 15, "Every man's work shall be 
 made manifest. For the day shall declare it, because it shall be 
 revealed by fire. And the fire shall try every man's work of 
 what sort it is. If any man's work abide which he hath built 
 thereupon (that is upon the foundation which is Jesus Christ, 
 ver. 1 1), he shall receive a reward. If any man's work shall be 
 burnt he shall suffer loss : but he himself shall be saved, yet so as 
 by fire y From which text it appears, that such as in their faith, 
 and in the practice of their lives, have stuck to the foundation, 
 which is Jesus Christ, so as not to forfeit his grace by mortal 
 sin ; though they have otherwise been guilty of great imperfec- 
 tion, by building, wood, hay and stubble (ver. 12), upon this 
 foundation ; it appears, I say, that such as these, according to 
 the Apostle, must pass through a fiery trial at the time that 
 " every man's work shall be made manifest ; " which is not till the 
 next life ; and that they shall be saved indeed, yet so as by fire, 
 that is by passing first through Purgatory. 
 
 2dly. Matt. v. 25, 26, " Agree with thine adversary quickly, 
 whilst thou art in the way with him : lest at any time the ad- 
 versary deliver thee to the judge, and the judge deliver thee to 
 the officer, and thou be cast into prison. Verily, I say unto 
 thee, thou shalt by no means come out of thence, till thou hast 
 paid the uttermost farthing." Which text, St. Cyprian, one of 
 the most ancient Fathers, understands of the prison of Purga- 
 tory, Epis. 52, ad Antoninum. 
 
 3dly. Matt. xii. 32, " Whosoever speaketh against the Holy 
 Ghost, it shall not be forgiven him, neither in this world, nor in 
 the world to come." Which last words plainly imply that some 
 sins which are not forgiven in this world may be forgiven in the 
 world to come : otherwise why should our Saviour make any 
 mention of forgiveness in the world to come ? Now if there 
 maybe any forgiveness of sins in the world to come, there must
 
 A catholic's defence of his faith. 27 
 
 be a Purgatory ; for In hell there is no forgiveness, and in heaven 
 no sin. 
 
 Besides, a middle place is also implied, i Pet. iii. 18, 19, 20, 
 where Christ is said by His Spirit to have gone and preached 
 to the spirits In prison vi^hlch some time were disobedient, etc. 
 Which prison could be no other than Purgatory : for as to 
 the spirits that were in the prison of hell, Christ did not cer- 
 tainly preach to them. 
 
 Q. How do you ground the belief of Purgatory upon tradi- 
 tion ? 
 
 A. Because, both the Jewish Church long before our Saviour's 
 comingj and the Christian Church, from the very beginning in 
 all ages and in all nations offered prayers and sacrifice for the 
 repose and relief of the faithful departed : as appears in regard 
 to the Jews from 2 Machab. xil., where this practice is approved 
 of, which books of Machabees, the Church, says St. Augustine, 
 L. 18, de Civ. Dei., c, accounts canonical, though the Jews do 
 not. In reofard to the Christian Church, the same Is evident 
 from all the Fathers and the most ancient liturgies. Now such 
 prayers as these evidently imply the belief of a Purgatory : for 
 souls in heaven stand in no need of prayers, and those in hell 
 cannot be bettered by them. 
 
 Q. How do you ground the belief of Purgatory upon reason ? 
 
 A. Because reason clearly teaches these two things: ist, 
 That all and every sin, how small soever, deserves punishment. 
 2dly, That some sins are so small, either through the levity of 
 the matter, or for want of full deliberation in the action, as not 
 to deserve eternal punishment. From whence it is plain, that 
 besides the place of eternal punishment, which we call hell, there 
 must be also a place of temporal punishment for such as die with 
 little sins, and this we call Purgatory. 
 
 THE VENERATION AND INVOCATION OF SAINTS. 
 
 What does the Catholic Church teach as to the veneration 
 and invocation of saints? 
 
 A. We are taught, ist, That there is an honor and veneration 
 due to the angels and saints. 2dly, That they offer up prayers
 
 2Z A CATHOLIC'S DEFENCE OF HIS FAITH. 
 
 to God for us. 3dly, That it is good and profitable to invoke 
 them, that is, to have recourse to their intercession and prayers. 
 4thly, That their reHcs are to be had in veneration. 
 
 THE VENERATION OF THE ANGELS AND SAINTS. 
 
 Q. What proofs have you that honor and veneration are due 
 to the ano'els and saints ? 
 
 A. Because they are God's angels and saints, that is to say 
 most faithful servants, and messengers and favorites of the King 
 of kings, who having highly honored Him, are now highly hon- 
 ored by Him, as He has promised, i Sam. ii. 36, "Them that 
 honor Me I will honor." 
 
 2dly, Because they have received from their Lord most emi- 
 nent and supernatural gifts of grace and glory, which make 
 them truly worthy of our honor and veneration, and therefore 
 we give it them as their due, according to that of the apostle, 
 Rom. xiii. 7, " Honor to whom honor is due." 
 
 3dly, Because the angels of God are our guardians, tutors and 
 governors : as appears from many texts of Scripture, Ps. xci. 
 II, 12, " He shall give His angels charge over thee to keep thee 
 in all thy ways ; they shall bear thee up in their hands, lest thou 
 dash thy foot against a stone." Matt, xviii. 10, " Take heed 
 that ye despise not one of these little ones ; for I say unto you, 
 that in heaven their angels do always behold the face of My 
 Father who is in heaven." Heb. i. 14, "Are they not all min- 
 istering spirits, sent forth to minister for them who shall be 
 heirs of salvation.'' It is therefore evidently the will of God 
 that we should have a religious veneration for these heavenly 
 guardians. Exod. xxiii. 20, 21, " Behold I sent an angel before 
 thee to keep thee in the way, and to bring thee into the place 
 which I have prepared : beware of him, and obey his voice, pro- 
 voke him not, for My name is in him." 
 
 4thly, Because God has promised to his saints a power over 
 all nations, Apoc. ii. 26, 27, " He that overcometh and keepeth 
 My words unto the end, to him will I give power over the na- 
 tions, and he shall rule them with a rod of iron — even as I re- 
 ceived of my Father." Apoc. v. 10, " Tho'.i hast made us unto
 
 A catholic's defence of his faith. 29 
 
 our God kings and priests, and we shall reign on the earth." 
 Therefore, all nations ought to honor the saints, as having re- 
 ceived from God this kingly power over them. 
 
 5thly, Because we have instances in Scripture of honor and 
 veneration paid to the angels by the servants of God : See 
 Joshua V. 14, 15. 
 
 6thly, Because the Church in all ages has paid this honor and 
 veneration to the saints by erecting churches and keeping holy- 
 days in their memory; a practice which the English Protestants 
 have also retained. 
 
 Q. Do you then worship the angels and saints as Gods, or 
 give them the honor that belongs to God alone? 
 
 A. No, God forbid, for this would be high treason against 
 His divine majesty. 
 
 Q. What is the difference between the honor which you give 
 to God, and that which you give to the saints ? 
 
 A. There is no comparison between the one and the other. 
 We honor God with a sovereign honor, as the supreme Lord 
 and Creator of all things, as our first beginning and our last 
 end : we believe in Him alone : we hope in Him alone ; we love 
 Him above all things. To Him alone we pay our homage of 
 divine adoration, praise and sacrifice. But as for the saints and 
 angels, we only reverence them with relative honors, as belong- 
 ing to Him, for His sake, and upon account of the gifts which 
 they have received from Him. 
 
 Q. Do you not give a particular honor to the Virgin Mary? 
 
 A. Yes, we do, by reason of her eminent dignity of mother of 
 God, for which "all generations shall call her blessed," Luke i. 
 48. As also by reason of that fullness of grace which she 
 enjoyed in this life, and the sublime degree of glory to which 
 she is raised in heaven. But still even this honor which we 
 give to her is infinitely inferior to that which we pay to God, to 
 whom she is indebted for all her dignity, grace, and glory. 
 
 THE SAINTS AND ANGELS PRAY TO GOD FOR US. 
 
 Q. What proofs have you for this? 
 
 A. 1st, from Zacharias i. 12, where the prophet heard an
 
 30 
 
 A CATHOLIC S DEFENCE OF HIS FAITH. 
 
 angel praying for Jerusalem, and the cities of Judah. "The 
 angel of the Lord answered, and said, O Lord of hosts, how 
 long wilt thou not have mercy on Jerusalem, and on the cities 
 of Judah, against which thou hast had indignation these three 
 score and ten years ? 
 
 2dly, From Apoc. v. 8, " The four and twenty -elders fell 
 down before the Lamb, having every one of them harps, and 
 golden vials full of odor, which are the prayers of saints." And 
 Apoc. viii. 4, "The smoke of the incense of the prayers of the 
 saints ascended up before God out of the angel's hand." From 
 which texts, it is evident, that both the saints and angels offer 
 up to God the prayers of the saints, that is, of the faithful upon 
 earth. 
 
 3dly, Because we profess in the Creed the communion of 
 saints ; and St. Paul, Heb. xii. speaking of the children of the 
 Church of Christ, tells them, that they have a fellowship with 
 the saints in heaven: "You are come unto Mount Sion, and 
 unto the city of the living God, the heavenly Jerusalem, and to 
 an innumerable company of angels, to the general assembly and 
 church of the first-born which are written in heaven, and to the 
 spirits of just men made perfect, and to Jesus the mediator," 
 etc. • Therefore the children of the Church of Christ upon earth 
 are fellow-members with the saints in heaven, of the same body, 
 under the same head, which is Christ Jesus. Hence the same 
 apostle, Gal. iv. 29, calls the heavenly Jerusalem, our mother^ 
 and Ephes. ii. 19, tells us that we are fellow-citizens with the 
 saints. Therefore the saints in heaven have a care and solici- 
 tude for us as being members of the same body, it being the 
 property of the members of the same body to be solicitous for 
 one another, i Cor. xii. 25, 26. Consequently the saints in 
 heaven pray for us. 
 
 4thly, Because according to the doctrine of the apostle, 
 I Cor. xiii. 8, it is the property of the virtue of charity not to 
 be lost in heaven, as faith and hope are there lost ; charity, 
 saith St. Paul, never faileth. On the contrary, this heavenly 
 virtue is perfected in heaven, where by seeing God face to face, 
 the soul is inflamed with a most ardent love for God, and for
 
 A CATHOLICS DEFENCE OF HIS FAITH. 3 1 
 
 His sake, loves exceedingly His children, brethren here below ; 
 how then can the saints in heaven having so perfect a charity 
 for us, not pray for us, since the very first thing that charity 
 prompts a person to do, is to seek, to succor, and assist those 
 whom he loves. 
 
 5thly, Because we find, Luke xvi. 27, 28, the rich glutton in 
 hell petitioning in favor of his five brethren here upon earth : 
 how much more are we to believe, that the saints in heaven inter- 
 cede for their brethren here ? 
 
 6thly, Because, Apoc. vi. 10, the souls of the martyrs pray 
 for justice against their persecutors who had put them to death ; 
 how much more do they pray for mercy for the faithful children 
 of the Church ? 
 
 7thly, In fine, because our Lord, Luke xvi. 9, tells us, "make 
 to yourselves friends of the mammon of unrighteousness ; that 
 when you fail, they may receive you into everlasting habita- 
 tions." Where he gives us to understand, that the servants of 
 God, whom we have helped by our alms, after they themselves 
 have got to heaven, help and assist us enter into that everlast- 
 ing kingdom. 
 
 THE INVOCATION OF SAINTS. 
 
 Q. What is the doctrine of the Catholic Church on this 
 point ? 
 
 A. That petitions or requests should be made for the prayers 
 and intercession of the saints for us. 
 
 Q. Do Catholics pray to saints ? 
 
 A. If by praying to saints, we mean addressing ourselves to 
 them, as to the authors or disposers of grace and glory, or in 
 such manner as to suppose they have any power to help us 
 independently of God's good will and pleasure, we do not pray 
 to them ; but if by praying to saints, we mean no more than 
 desiring them to pray to God for us, in this sense we hold it 
 both good and profitable to pray to the saints. 
 
 Q. How do you prove that it is good and profitable to desire 
 the saints and angels in heaven to pray to God for us ? 
 
 A. Because it is good and profitable to desire the servants of
 
 32 
 
 A catholic's defence of his faith. 
 
 God here upon eartli to pray for us ; " for the prayer of a right- 
 eous man availeth much," James v. i6. Moses by his prayers 
 obtained mercy for the children of Israel, Exod. xxxii. ii, 14; 
 and Samuel by his prayers defeated the Philistines, i Sam. vii. 
 8, 9, 10. Hence St. Paul, in almost all his epistles, desires the 
 faithful to pray for him, Rom. xv. 30 ; Eph. vi. 18, 16 ; i Thess. 
 V. 25 ; Heb. xiii. 13. And God himself, Job xlii. 8, commanded 
 Eliphaz and his two friends to go to Job, that Job should pray 
 for them, promising to accept of his prayers. Now if it be 
 acceptable to God, and good and profitable to ourselves, to seek 
 the prayers and intercession of God's servants here on earth, 
 must it not be much more so to seek the prayers and intercession 
 of the saints in heaven ; since both their charity for us and their 
 intercession with God is much greater now than when they were 
 here upon earth ? 
 
 Q. But does it not argue a want of confidence in the infinite 
 goodness of God and the superabounding merits of Jesus 
 Christ, our Redeemer, to address ourselves to the saints for 
 their prayers and intercession ? 
 
 A. No more than to address ourselves to our brethren here 
 below, as Protestants do when they desire the prayers of the 
 congregation ; since we desire no more of the saints, than what 
 we desire of our brethren here below, viz. that they would pray 
 for us and with us to the infinite goodness of God, who is both 
 our Father and their Father, our Lord and their Lord, by the 
 merits of his Son Jesus Christ, who is both our Mediator and 
 their Mediator. For though the goodness of God and the mer- 
 its of Christ be infinite ; yet as this is not to exempt us from 
 frequent prayer for ourselves, so much recommended in Scrip- 
 ture, so it is no reason for our being backward in seeking the 
 prayers of others, whether in heaven or earth, that so God may 
 have the honor and wc the benefit of so many more prayers. 
 
 O. But is there no danger, by acting thus, of giving to the 
 saints the honor which belongs to God alone ? 
 
 A. No ; it is evident, that to desire the prayers and interces- 
 sion of the saints is by no means giving them an honor which 
 belongs to God alone : so far from it, that it would even be a
 
 A CATHOLIC'S DEFENCE OF HIS FAITH. 33 
 
 blasphemy to beg of God to pray for us ; because, whosoever 
 desires any one to pray for him for the obtaining of a grace or 
 blessing, supposes the person to whom he thus addresses him- 
 self to be inferior and dependent of some other, by whom this 
 grace or blessing is to be bestowed. 
 
 Q. Have you any reason to think that the saints and angels 
 have any knowledge of your addresses or petitions made to 
 them ? 
 
 A. Yes, we have, ist, Because our Lord assures us. Luke xv. 
 lO, *' that there is joy in the presence of the angels of God, over 
 one sinner that repenteth." For if they rejoice at our repent- 
 ance, consequently they have a knowledge of our repentance ; 
 and if they have a knowledge of our repentance, what reason 
 can we have to doubt of their knowing our petitions also? and 
 what is said of the angels is also to be understood of the saints 
 of whom our Lord tells us, Luke xx. 36, " that they are equal 
 unto the anofels." 
 
 2dly. Because the angels of God are always amongst us, and 
 therefore cannot be ignorant of our requests; especially since. 
 as we have seen from Apoc. v. 8 and viii. 4, both angels and 
 saints offer up our prayers before the throne of God, and there- 
 fore must needs know them. 
 
 3dly. Because it appears from x\poc. xl. 15 and Apoc. x. i 
 and 2, that the inhabitants of heaven know what passeth upon 
 earth. Hence St. Paul, i Cor. iv. 9, speaking of himself and 
 his fellow-apostles, saith, " we are made a spectacle unto the 
 world, and to angels and to men." 
 
 4thly. We cannot suppose that the saints and angels, who 
 enjoy the light and glory, can be ignorant of such things, as the 
 prophets and servants of God in this world have often known 
 by the light of grace, and even the very devils by the light of 
 nature alone : since the light of glory is so much more perfect 
 than the light of grace or nature, according to the apostle, i 
 Cor. xiii. 12, " For now we see through a glass darkly ; but then 
 face to face: now I know in part; but then I shall know even 
 as also I am known ; " that is, by a most perfect knowledge. 
 Hence, i John iii. 2, it is written, "we shall be like him (God)
 
 34 A catholic's defence of his faith. 
 
 for we shall see him as he is." Now it is certain that the ser- 
 vants of God in this world, by a special light of grace, have often 
 known things that passed at a great distance, as Elisha, 2 Kings 
 v., knew what passed between Naaman and his servant Gehazi, 
 and, 2 Kings vi.. what was done in the king of Syria's private 
 chamber. It is also certain that the devils, by the mere light of 
 nature, know what passes amongst us, as appears in many 
 places in the book of Job, and by their being our accusers, 
 Apoc. xii. 10. Therefore we cannot reasonably question, but 
 that the saints in heaven know the petitions which we address 
 unto them. 
 
 5thly. In fine, because it is weak reasoning to argue from 
 our corporeal hearing (the object of which, being sound, that 
 is, a motion or undulation of the air, cannot reach beyond a 
 certain distance) concerning the hearing of spirits, which is in- 
 dependent of sound, and consequently independent of distance: 
 though the manner of it be hard enough to explicate to those 
 who know no other hearing but that of the corporeal ear. 
 
 Q. Have you any other warrant in Scripture for the invoca- 
 tion of anofels and saints ? 
 
 A. Yes ; we have the example of God's best servants. Thus 
 Jacob, Gen. xlviii. 15, 16, begs the blessing of his angel guar- 
 dian for his two grandsons, Ephraim and Manasses. " God, 
 before whom my fathers Abraham and Isaac did walk, the God 
 which fed me all my life long until this day, the angel which 
 redeemed me from all evil, bless the lads." The same Jacob, 
 Osee, xii. 4, "wept and made supplication to an angel," and St. 
 John, Apoc. i. 4, writing to the seven churches of Asia, peti- 
 tions for the intercession of the seven angels in their favor. 
 " Grace be unto you, and peace from Him who is, and who was, 
 and who is to come, and the seven spirits which are before His 
 throne." 
 
 concerning relics. 
 
 O. What is meant by relics of the Saints? 
 A. The bodies or bones of saints; or anything else that has 
 belonsfed to them.
 
 A catholic's defence of his faith. 35 
 
 Q. What grounds have you for paying a veneration to the 
 rehcs ot the saints ? 
 
 A. Besides the ancient tradition and practice of the first 
 ages, attested by the best monuments of antiquity, we have 
 been warranted to do so by many illustrious miracles done at 
 the tombs and by the relics of the saints (see St. Augustine, L. 
 22, of the City of God, chap, viii.), which God, who is truth 
 and sanctity itself, would never have effected if this honor 
 paid to the precious remnants of his servants was not agreeable 
 to Him. 
 
 Q. Have you any instance in Scripture of miracles done by 
 relics ? 
 
 A: Yes, we read, 2 Kings xiii. 21, of a dead man raised to 
 life by the bones of the prophet Elisha : and, Acts xix. 12, 
 " From the body of Paul were brought unto the sick, handker- 
 chiefs or aprons, and the diseases departed from them, and the 
 evil spirits went out of them." 
 
 concerning images. 
 
 What does the Catholic Church teach concerninor Images ? 
 
 A. That the Images or pictures of Christ, of His blessed 
 Mother, ever Virgin, and of other saints, are to be had and 
 retained ; and that due honor and veneration are to be elven to 
 them. 
 
 Q. Do you not worship Images ? 
 
 A. No, by no means; if by worship you mean divine honor: 
 for this we do not give to the highest angel or saint, not even 
 to the Virgin Mary, much less to images. 
 
 Q. Do you not pray to Images ? 
 
 A. No, we do not ; because, as both our catechism and com- 
 mon sense teach us, they can neither see, nor hear, nor help us. 
 
 Q. Why then do you pray before an Image or crucifix? 
 
 A. Because the sight of a good picture or Image,' for exam- 
 ple, of Christ upon the cross, helps to enkindle devotion In our 
 hearts towards Him that has loved us to that excess as to lay 
 down His life for the love of us. 
 
 Q. Are you not taught to put your trust and confidence in
 
 3^ 
 
 A CATHOLIC S DEFENCE OF HIS FAITH. 
 
 imao^es, as the heathens did in their idols ; as if there were a 
 certain virtue, power, or divinity residing in them ? 
 
 A. No, we are expressly taught the contrary by the Council 
 of Trent, Session 25. 
 
 Q. How do you prove that it is lawful to make or keep the 
 imase of Christ and His saints ? 
 
 A. Because God Himself commanded Moses, Exod. xxv. 18, 
 19, 20, 21, to make two cherubims of beaten gold, and place 
 them at the two ends of the mercy-seat, over the ark of the 
 covenant, in the very sanctuary. "And there," says He, ver. 22, 
 " will I meet with thee, and I will commune with thee from 
 above the mercy-seat, from between the two cherubims which 
 are upon the ark of the testimony, of all things which I will 
 give thee in commandment unto the children of Israel," God 
 also commanded, Numb. xxi. 8, 9, a serpent of brass to be 
 made, for the healing of those who were bit by the firey ser- 
 pent : which serpent was an emblem of Christ, John iii. 14, 15. 
 
 Q. But is it not forbidden, Exod. xx. 4, to make the likeness 
 of any thing in heaven above or in the earth beneath, or in the 
 waters under the earth ? 
 
 A. It is forbidden to make to ourselves any such image or 
 likeness ; that is to say, to make it our God, or put our trust in 
 it, or give it the honor which belongs to God : which is explained 
 by the following words, " Thou shalt not,,^bow down thyself to 
 them," that is, thou shalt not adore them. Tor so both the Sept- 
 uacrint and the Vulorate translate it, " nor serve them." 
 Otherwise, if all likenesses were forbidden by this command- 
 ment we should be obliged to fling down our sign-posts and 
 deface our coin. 
 
 Q. What kind of honor do Catholics give to the images of 
 Christ and His saints? 
 
 A. A relative honor. 
 
 Q. What do you mean by a relative honor? 
 
 A. By a relative honor, I mean an honor which Is given to a 
 thing, not for any intrinsic excellence or dignity in the thing 
 itself, but barely for the relation it has to something else ; as 
 when courtiers bow to the chair of state or Christians to the
 
 A CATHOLICS DEFENCE OF HIS FAITH. 3/ 
 
 name of Jesus, which Is an image or remembrance of our Saviour 
 to the ear, as the crucifix is to the eye. 
 
 Q. Have you any instances of this relative honor allowed by 
 Protestants ? 
 
 A. Yes ; in the honor they give to the name of Jesus, to 
 their churches, to the altar, to the Bible, to the symbols of bread 
 and wine in the Sacrament. Such also was the honor which 
 the Jews gave to the ark and cherubims, and which Moses and 
 Joshua gave to the land on which they stood, as being holy 
 ground. Exod. iii. 5; Josh. v. 15, etc. 
 
 Q. How do you prove that there is a relative honor due to 
 the images or pictures of Christ and His saints ? 
 
 A. From the dictates of common sense and reason, as well as 
 of piety and religion, which teach us to express our love and 
 esteem for the persons whom we honor, by setting a value upon 
 all things that belong to them, or have any relation to them : 
 thus, a loyal subject, a dutiful child, a loving friend, value the 
 pictures of their king, father, or friend ; and those who make no 
 scruple of abusing the image of Christ, would severely punish 
 the man that would abuse the image of their king. 
 
 Q. Does your Church allow of images of God the Father, or 
 of the Blessed Trinity ? 
 
 A. Our profession of faith makes no mention of such images 
 as these; yet we do not think them unlawful, provided that they 
 be not understood to bear any likeness or resemblance of the 
 divinity, which cannot be expressed in colors, or represented by 
 any human workmanship. For as Protestants make no diffi- 
 culty of painting the Holy Ghost under the figure of a dove, 
 because He appeared so when Christ was baptized. Matt. iii. 16, 
 so we make no difficulty of painting God the Father under the 
 figure of a venerable old man, because He appeared in that 
 manner to the prophet Daniel vii. 9. 
 
 CONCERNING INDULGENCES. 
 
 What does the Catholic Church teach concerning indul- 
 gences ? 
 
 A. Not leave to commit sin, nor pardon for sins to come :
 
 38 A catholic's defence of his faith. 
 
 but only a releasing, by the power of the keys committed to the 
 Church, the debt of temporal punishment which may remain 
 due upon account of our sins, after the sins themselves, as to 
 the guilt and eternal punishment, have been already remitted by 
 contrition, confession, and absolution. 
 
 Q. Can you prove from Scripture that there is a punishment 
 often due upon account of our sins, after the sins themselves 
 have been remitted ? 
 
 A. Yes ; this evidently appears in the case of King David, 
 2 Kings xii., where, although the prophet Nathan, upon his 
 repentance, tells him, ver. 13, "the Lord hath put away thy 
 sin," yet he denounces unto him many terrible punishments, 10, 
 II, 12, 14, which should be inflicted by reason of this sin, which 
 accordingly afterwards ensued. 
 
 The power of granting indulgences was left by Christ to the 
 Church. Matt. xvi. 19, "I will give unto thee the keys of the 
 kino-dom of heaven : and whatsoever thou shalt bind on earth, 
 shall be bound in heaven, and whatsoever thou shalt loose on 
 earth, shall be loosed in heaven." And we have an instance in 
 Scripture of St. Paul's granting an indulgence to the Corinthian 
 whom he had put under penance for incest. 2 Cor. ii. 10. 
 
 THE SUPREMACY AND INFALLIBILITY OF THE POPE. 
 
 What is the Catholic doctrine as to the Pope's supremacy? 
 
 A. 1st. That St. Peter, by divine commission, was head of 
 the Church under Christ. 2dly. That the Pope or Bishop of 
 Rome, as successor to St. Peter, is at present head of the 
 Church, and Christ's vicar upon earth. 
 
 Q. How do you prove St. Peter's supremacy? 
 
 A. ist. From what our Lord He Himself declared, Matt. xvi. 
 18, when He told him, "Thou art Peter (that is a rock) and 
 upon this rock will I build My Church, and the gates of hell 
 shall not prevail against it." 
 
 2dly. From the following words, Matt. xvi. 19, "I will give 
 unto thee the keys of the kingdom of heaven, and whatsoever 
 thou shalt bind on earth, shall be bound in heaven : and what- 
 soever thou shalt loose on earth, shall be loosed in heaven."
 
 A catholic's defence of his faith. 39 
 
 3dly. From Luke xxii. 31, 32, in which text our Lord not only 
 declared His particular concern for Peter in praying for him that 
 his faith mio;ht not fail : but also committed to him the care of 
 his brethren, the other apostles, in charging him to confirm or 
 strengthen them. 
 
 4thly. From John xxi. 15, etc., in which text our Lord, in a 
 most solemn manner, thrice committed to Peter the care of His 
 whole fiock, of all His sheep without exception, that is, of His 
 whole Church. 
 
 Q. How do you prove that this commission given to Peter 
 descends to the Pope or Bishop of Rome ? 
 
 A. Because by the unanimous consent of the Fathers, and the 
 tradition of the Church in all ages, the bishops of Rome are the 
 successors of St. Peter, who translated his chair from Antioch to 
 Rome, and died Bishop of Rome. Hence the See of Rome in 
 all ages was called the See of Peter, the chair of Peter, and 
 absolutely the See Apostolic : and in that quality has from the 
 beginning exercised jurisdiction over all other churches, as ap- 
 pears from the best records of church history. 
 
 Besides, supposing the supremacy of St. Peter, which we have 
 proved above from plain Scripture, it must consequently be 
 allowed that his supremacy, which Christ established for the 
 better government of His Church, and maintaining of unity, was 
 not to die with Peter, no more than the Church, which He 
 promised should stand for ever. For how can any Christian 
 imagine, that Christ should appoint a head for the government 
 of His Church and maintaining of unity during the apostles' 
 times; and design another kind of government for succeeding 
 ages, when there was like to be so much more need of a head ? 
 Therefore we must grant that St. Peter's supremacy was by suc- 
 cession to descend to somebody. Now I would willingly know 
 who has so fair a title to his succession as the Bishop of Rome ? 
 
 Q. What do you mean by the infallibility of the Pope? 
 
 A. I mean that the successor of St. Peter cannot err in ques- 
 tions- of faith or morals in his official decisions on these matters 
 as head of the Church. 
 
 Q. How do you prove that the Pope has this extraordinary 
 privilege ?
 
 40 
 
 A CATHOLIC S DEFENCE OF HIS FAITH. 
 
 A. Because the last General Council of the Vatican has 
 defined it as an article of faith, and has thus interpreted the 
 texts already quoted : " 1 have prayed for thee (Peter) that thy 
 faith fail not; and when thou art converted strengthen thy 
 brethren ; " and also, " Feed my lambs, feed my sheep." The 
 sheep and the lambs are the whole Church, bishops, priests, and 
 people. If the Pope could err in feeding them, he would poison 
 with false'doctrine instead of nourishing the flock of Christ. 
 
 O. Can you add anything more in confirmation of all the 
 foreeoinor tenets ? 
 
 A. I shall add no more than this, that having already proved 
 in the first chapter, that the Church in communion with Rome 
 is the true and only Church of Christ, and consequently her 
 councils and pastors the guides of divine appointment, which 
 Christ has established to be our conductors in the way to a 
 happy eternity ; it follows that we should without further hesita. 
 tion believe and profess, what this Church and her pastors believe 
 and profess ; and condemn and reject, what they condemn and 
 reject. 
 
 Q. Why do you In your profession of faith make a declaration 
 of receiving in particular the doctrine of the Council of Trent? 
 
 A. Because this was the general council called in opposition 
 to the new doctrines of Luther and Calvin ; and therefore we 
 particularly declare our assent to the decrees of this council, as 
 being levelled against those heresies which have been most prev- 
 alent in these three last ages. 
 
 [Since the Council of Trent we have had the Council of the 
 Vatican, which is still unfinished.] 
 
 WHY catholic's OBJECT TO PROTESTANT RELIGION. 
 
 Because the Protestant religion is a new religion, which had 
 no being in the world until 1500 years after Christ, and therefore 
 it comes 1500 years too late to be the true Church of Christ. 
 Martin Luther laid the first foundation of the Protestant religion 
 in the year 151 7, and his followers took the name of Protestants 
 in the year 1529; before which time neither the name nor the 
 relif^ion was ever heard of in the Christian world. And we defy
 
 A catholic's defence of his FAriH. 41 
 
 all the learned men amoncrst them, to name so much as one 
 single name before Luther, who held throughout their 39 
 articles,, or any other entire system of Protestancy, as it is now 
 professed in any country upon earth. Now, how can that be 
 Christ's Church which for so many ages had no being in the 
 world, since all Christians are obliged to acknowledge that the 
 true Church of Christ can be no other than that which had its 
 beginning from Christ, and, as He promised, was to stand for- 
 ever ? See St. Matt. xvi. 18 and xxviii. 20. 
 
 2. Because the Protestant religion cannot be true except the 
 whole Scripture, both of the New and Old Testament, from the 
 beginning to the end, be false, which in so many places assures 
 us that the Church of Christ should never go astray ; for every 
 one knows that the Protestant religion pretends to be a refor- 
 mation of the Church of Christ, and it is evident there could be 
 no room for a reformation of the Church of Christ except the 
 Church was gone astray ; so that the whole building of their 
 pretendedly reform Church is founded upon this supposition of 
 the whole Church, before the time of Luther, having been cor- 
 rupted by damnable errors. " Laity and clergy," says their 
 homily book, approved by the 39 articles, Article 35, " learned 
 and unlearned, all ages, sects, and degrees of men, women, and 
 children of whole Christendom (and horrible and most dreadful 
 things to think) have been at once drowned in abominable 
 idolatry ; of all other vices most detested by God and damnable 
 to man, and that for the space of eight hundred years and more.'' 
 — Horn, of Pearl of Idolatry, Part 3. 
 
 Now, I say if this be true, which is the main foundation of 
 the Protestant Church, Scripture, which so often promises that 
 Christ's Church shall never be corrupted by errors in matters of 
 faith, much less be for so many ages overwhelmed with abomi- 
 nable idolatry, must be false. Thou art Peter, says our Lord, 
 St. Matt. xvi. 18, and upon this rock will I build My Church, 
 and the gates of hell, the powers of darkness, shall not prevail 
 against it. Therefore the Church of Christ could never go as- 
 tray. Go, teach all nations, says the same Lord to the apostles 
 and their successors, the pastors of the Church, St. Matt, xxviii.
 
 42 
 
 A CATHOLIC S DEFEN'CE OF HIS FAITH. 
 
 19, and behold I am with you always, even to the end of the 
 world. Therefore the Church of Christ could never fall into 
 errors, because Christ, who is the way, the truth, and the life, 
 St. John xiv. 6, has promised His presence and assistance to 
 her teachers, even to the end of the world ; see also St. John, 
 xiv. 10, 17, where Christ promises to the same pastors and 
 teachers of the Church, the Comforter, the Spirit of Truth, to 
 abide with them for ever ; to teach them all things, ver. 26, and 
 to guide them into all Truth, Chap. xvi. 13. And Isaias, lix. 
 
 20, 21, where God promises that after the coming of our Re- 
 deemer, the Church shall never err. " This is My covenant 
 with them, saith the Lord, My Spirit, that is upon thee, and My 
 words, which I have put in thy mouth, shall not depart out of 
 thy mouth, nor out of the mouth of thy seed, nor out of the 
 mouth of thy seed's seed, saith the Lord ; from henceforth for 
 ever. 
 
 See also the infallibility of the Church of Christ, Psalms Ixxii, 
 5, 7 ; Psalms Ixxxix. 3, 4, 27, 28, 29, 31, 32, 2,3' 34. 35- 3^, 37 y 
 Isaias ix, 6, 7, chap. Ix. 11, 12, 25, 26, chap. Ixii. 6; Jeremias 
 xxxi. 36, ;^y, chap, xxxiii. 14, 15, 16, 17, 18, 19, 20, 21 ; Ezekiel 
 xxxvii. 16; Ephesians, Iv. 11, 12, 13,14, chap. v. 23, 24; i Tim- 
 othy, iii. 14, 15. 
 
 3. Because the first foundation of the Protestant religion was 
 laid by an insupportable pride, in one man, viz., Luther (who is 
 acknowledged to have been in the beginning all alone), presum- 
 ing' to stand out ao^ainst the whole Church of God ; therefore 
 instead of following him, or the religion invented by him, we 
 ought, by the rule of the Gospel, St. Matt. xix. 17, to look upon 
 him as no better than a heathen and a publican. " If he neg- 
 lect to hear the Church, let him be to thee as a heathen and a 
 publican." 
 
 4. Because Luther and the first Protestants, when they began 
 to set up their new religion, and disclaimed all the authority 
 and doctrine of all Churches then upon the earth, could not say 
 the Creed without telling a lie, when they came to that article : 
 **I believe the holy Catholic Church, the communion of saints." 
 
 5. Because the Protestant Church has not those marks, by
 
 A CATHOLIC S DEFENXE OF HIS FAITH. 43 
 
 which the Nicene Creed directs us to the true Church of Christ : 
 it is not One, Holy, CathoHc and ApostoHcal. 
 
 1. 'Tis not one ; because the different branches of the pre- 
 tended reformation are divided from one another in faith and 
 communion : nay, scarce any two single men among them all, 
 are throughout of the same sentiments in religion, and no won- 
 der, since every man's private spirit is with them the ultimate 
 judge of controversies ; so that it is not possible they should 
 ever be brought to a unity in religion. 
 
 2. Their Church is not holy ; neither in her doctrine, which, 
 especially in the first reformers, was shamefully scandalous in 
 the encouraging lust and breaking of vows ; blasphemous in 
 charging God with being the author of sin ; and notoriously 
 wicked in their notions of free-will and predestination ; nor is 
 she holy in the lives, either of her first teachers (none of which 
 were remarkable for sanctity ; and the greatest part of them in- 
 famous for their vices) or of their followers, who, as many of the 
 chief Protestant writers have freely owned, instead of growing 
 better than they were before, by embracing the reformed re- 
 ligion, grew daily worse and worse. 
 
 3. Their Church is not Catholic : they are sensible this name 
 belongs not to them ; therefore they have taken to themselves 
 another name, viz. : that of Protestants. And, indeed, how 
 should their Church be Catholic or universal, which implies be- 
 ing in all ages, and all nations, since it had no being for fifteen 
 ages ; and is unknown in most nations ? 
 
 4. Their Church is not Apostolical, since it neither was 
 founded by any of the Apostles, nor has any succession of doc- 
 trine, communion, or lawful mission from the Apostles. 
 
 5. Because Luther (the first preacher of the Protestant re- 
 ligion) had no marks of being, actuated by the Spirit of God, 
 but bore many evident badges of the spirit of Satan ; witness his 
 furious and violent temper, which could not brook the least con- 
 tradiction ; of which many Protestants have loudly complained ; 
 witness his scandalous marriagfe with a nun ; and his no less 
 scandalous dispensation, by which he allowed Philip, Landgrave 
 of Hesse, to have two wives at once, contrary to the Gospel ;
 
 44 A catholic's defence of his faith. 
 
 witness his frequent conferences with the devil ; in one of which, 
 as we learn from his own mouth, T. 7., Fol. 228., etc., he was 
 taught no small part of his reformation, to wit, his abolishing 
 the Mass, by the father of lies. Now, who would venture to 
 follow that man for his master in religion, who owns himself to 
 have been taught by Satan ? 
 
 6. Because the first steps towards introducing the Protestant 
 religion into England were made by King Henry the Vlllth, a 
 most wicked prince, " who never spared woman in his lust, nor 
 man in his wrath ; " and the first foundations of that religion in 
 England, were cemented by blood, lust and sacrilege, as every 
 one knows that knows the history of those times. To this first 
 beginning, the progress was answerable in the days of King Ed- 
 ward VI., during which the reformation was carried on with a 
 high hand by Somerset and Dudley in conjunction with the 
 Council, and Parliament upon interested views, not without 
 great confusion, and innumerable sacrileges, as their own his- 
 torian. Dr. Heylin, is forced to acknowledge. 
 
 7. Because Protestancy was settled upon its present bottom 
 in this kingdom, by act of Parliament, in the first year of the 
 reign of Queen Elizabeth, in opposition "to all the bishops, to 
 the whole convocation of the clergy, and to both the Universi- 
 ties ; that is, in one word, in opposition to the whole body of 
 the clergy of the kingdoms, as may be seen in Fuller, L. 6. etc. 
 Heylin, pp. 284, 286. How then can it be called the Church of 
 England, or any Church at all, seeing it was introduced and 
 established, only by the authority of mere laymen, in opposition 
 to the Church ? 
 
 8. Because it is visible to any unprejudiced eye, that there" is 
 not so much devotion, zeal or religion amongst Protestants as 
 there is amongst Catholics. We never hear of any instances of 
 extraordinary sanctity amongst them ; the evangelical counsel of 
 voluntary renunciation of the goods and pleasures of this life, is 
 a lancruao:e which none of them understood ; one of the first 
 feats of their reformation, was pulling down all houses con- 
 secrated to retirement and prayer. 
 
 9. Because all kinds of arguments make for the Catholic
 
 A CATHOLIC S DEFENCE OF HIS FAITH. 
 
 45 
 
 Church, and against Protestants : ours is the Church in which all 
 the Saints both Hved and died : our reHgion has been in every 
 age confirmed by innumerable, undoubted miracles. We alone 
 communicants, inherit the chair of Peter, to whom Christ 
 committed the care of His flock, St. John xxi. We alone 
 inherit the name of Catholics, appropriated in the Creed, to the 
 true Church of Christ. By the ministry of our preachers alone 
 nations of infidels have, in every age, been converted to Christ. 
 In a word, antiquity, perpetual visibility, apostolical succession 
 and mission, and all other properties of the true Church, are 
 visibly on our side. 
 
 10. Because even in the judgment of Protestants, we must be 
 on the safer side. They allow that our Church does not err in 
 fundamentals, that she is a part, at least, of the Church of 
 Christ : that we have ordinary mission, succession and orders 
 from the Apostles of Christ ; they all allow that there is salva- 
 tion in our communion : and consequently that our Church 
 wants nothing necessary to salvation. We can allow them 
 nothing of it at all ; without doing wrong to truth, and our own 
 consciences. We are convinced that they are guilty of a funda- 
 mental error in this article of the Church, which, if they had 
 believed aright, they would never have pretended to reform her 
 doctrine. We are convinced that they are schismatics, by sepa- 
 rating themselves from the communion of the Church of Christ ; 
 and heretics, by dissenting from her doctrine in many substantial 
 articles ; and consequently, that they have no pait in the Church 
 of Christ ; no lawful mission, no succession from the Apostles, no 
 authority at all to preach the Word of God, or administer 
 the sacraments : in fine, no share in the promise of Christ's 
 heavenly kingdom, excepting the case of invincible ignorance, 
 from which the Scripture, in so many places, excludes heretics 
 and schismatics. 
 
 1 1. Because the Protestant religion, though we are to suppose 
 the professors of it to be excused by invincible ignorance from 
 the -guilt of heresy and schism, lays them, nevertheless, under 
 most dreadful disadvantages, which needs highly endanger 
 their everlasting salvation ; the more, because it is at least
 
 46 A catholic's defenxe of his faith. 
 
 highly probable they have no true orders amongst them. Hence 
 they have no true Sacrament of the Body and Blood of our Lord. 
 They have no part in the great Eucharistical Sacrifice, no com. 
 munion of the Holy Ghost, by the bishops' imposition of hands 
 in confirmation ; no power of the keys of the kingdom of 
 heaven, given to the Church, St. Matt. xvi. 19^ and St. John, 
 xxix. 22, 23, for absolving sinners, etc. Add to this, that their 
 religfion robs them of the Communion of the Saints in Heaven, 
 by teaching them not to seek their prayers or intercession : it 
 encourages them by the doctrine of justification by faith alone, 
 Art. 1 1, to be no ways solicitous for redeeming their past sins by 
 good works and penitential austerities: it robs them when they 
 are sick of that great blessing, both corporeal and spiritual, 
 promised,. St. James v., to the anointing of the sick: and when 
 they are dead, no prayers must be said for them for fear of 
 superstition. In fine, the Scriptures, which are put in their hands, 
 are corrupted, the good works their Church prescribes or advises, 
 such as fasting, keeping holydays, confession, etc., are entirely 
 neglected, and both ministers and people run out into a wide 
 easy way of living, with little or no apprehension for their future 
 state. Whereas the true servants of God, in imitation of the 
 Apostles and other Saints, have always led a life of mortification 
 and self-denial, and have always strove to work out their salva- 
 tion with fear and trembling. 
 
 12. Because the Protestant religion can afford us no certainty 
 in matters of faith. Their Church owns herself fallible even in 
 fundamentals. Since she only pretends to be part of the Uni- 
 versal Church, according to her principles, she may fall into 
 errors destructive of salvation. What security, then, can she 
 give her followers that she is not actually leading them on in the 
 way of eternal damnation ? She has no infallible certainty of 
 the certainty of the Scripture itself, which she pretends to make 
 her only rule of faith : from whence can she pretend to have the 
 certainty? Not from the Scripture itself ; for this would be run- 
 ning round in a circle. Besides, there is no part of Scripture 
 that tells us what books are Scripture and what not ; much less 
 is there any part of Scripture that assures us that the English
 
 A catholic's defence of his faith. 47 
 
 Protestant Bible, for example, is agreeable to what the prophets 
 and apostles wrote so many ages ago, or that there is so much 
 as one single word in it ' uncorrupted. If she appeals to tradi- 
 tion, this, according to her principles, cannot ground a certain 
 faith, since she makes the Scripture alone the rule of faith. If 
 she appeals to Church authority, this she pretends is not infalli- 
 ble. What, then, must become of the infallibility of her faith, 
 when she has no infallible certainty of the Scripture, upon which 
 alone she pretends to ground her faith ? Besides, though she 
 were infallibly certain of the Scripture being the pure word of 
 God, it would avail her nothing, except we were also infallibly 
 certain that the Scriptures are to be interpreted in her way. 
 And this is an infallibility to which she neither can nor does 
 pretend to lay any claim. And thus, after all her brags of the 
 pure word of God, her children have no other ground for their 
 faith and religion than her fallible interpretation of the word of 
 God, opposite in many points to the interpretation of a Church 
 founded on that authority which she cannot pretend to.
 
 ^l\e Illdstratioi^s 
 
 OF SCENES FROM 
 
 ^l\e Mar^^er to tl^e Gross. 
 
 (^ •4" ♦ l3-7) 
 
 This series of pictures illustrate the life of our Saviour, His 
 miracles, His sufferings, and His death. They embrace pictures 
 from the celebrated gallery by Heinrich Johann Michael Ferdi- 
 nand Hofmann, one of the oldest and best known Biblical artists 
 now living. He was born in 1824, and after travelling and 
 studying in Holland, Belgium, Germany, France, and Italy, he 
 took up his residence in Dresden, where he is now a professor in 
 the Academy. One of his masterpieces, illustrating the Life of 
 Christ, was purchased by the Imperial Government a few years 
 since for the famous Dresden Gallery of Fine Arts. He is con- 
 ceded to be one of the most popular modern Biblical painters. 
 The Scriptural "Gallery of New Testament Illustrations" is 
 arranged in the order of our Saviour's life, and is universally 
 admitted to include some of the best and most instructive relig- 
 ious art works ever produced. They are an epitome of the Life 
 of Jesus presented in a manner that no words could convey. 
 The events presented are among those familiar to both young and 
 old, but which remain always impressive and always new. 
 
 The Nativity. The birth of Jesus was announced by angels 
 who sang the canticle, which is the abridgment of all the works 
 of the Messiah: "Glory to God on high, and peace on earth to 
 men of good will." The shepherds to whom this angelic 
 announcement was made hastened to the manger, where they 
 adored the new-born Messiah, with Mary and Joseph. 
 
 The Wise Men from the East. God made known the birth 
 of the Messiah to the Gentiles as well as to the Jews. A 
 short time after His birth, a miraculous star appeared in the
 
 ii ILLUSTRATIONS OF SCENES FROM TEE MANGER TO THE CROSS. 
 
 heavens. The Magi (that is, the wise men of the East) having 
 seen it, came to adore the Lord and to offer to Him gifts of gold, 
 frankincense, and myrrh. 
 
 Healing the Sick. When the public life of our Lord began 
 — that is, the three years during which He preached His doc- 
 trine in Judea — the fame of His miracles and teachings soon 
 spread, and wheresoever He went the people came in multitudes, 
 bringing their sick with them to be healed by Jesus. In this we 
 find typified the truth that Jesus is willing to wipe away the 
 sins of all who come to Him in a true spirit of repentance. 
 
 Sermon on the Mount. Having chosen His apostles, our 
 Lord addressed to His disciples and a great multitude of people 
 the admirable discourse called the Sermon on the Mount. The 
 maxims laid down in this discourse constitute a body of doctrine, 
 which may be regarded as the abridgment of Christian morals. 
 
 The Raising of Jairus' Daughter. When Jesus was informed 
 that Jairus' daughter was dead, and the messenger implied 
 that all was over as to saving her, the Saviour replied : " Be 
 not afi^aid : only believe, and she shall be saved." By this Jesus 
 taught that we must never lose faith, for nothing is impossible 
 to God. And going to the house of her father. He restored the 
 maiden to life. 
 
 Christ and the Penitent. When Jesus was teaching in the 
 temple the Scribes and Pharisees brought before Him a woman 
 taken in adultery, and asked if, according to the law of Moses, 
 she should not be stoned to death ? Jesus answered : " Let him 
 among you without sin cast a first stone at her." And they 
 departed. Jesus then said to the woman : " Go, and sin no more." 
 Here our Saviour shows His infinite mercy toward sinners ; and 
 also teaches the lesson that if we expect pardon for sins commit- 
 ted, it must be on the condition that we abstain from sin. 
 
 Healing the Youth of Nain. Jesus having gone to a city 
 called Nain, with His disciples, met a great multitude bear- 
 ing for burial the corpse of a young man, whose mother was a 
 widow. Jesus said to the dead : " Young man, I say to thee, 
 arise." The dead arose, and Jesus delivered him to his mother.
 
 ILLUSTKATIOjS^S of scenes from the MAXGER to the cross. Ill 
 
 And the people cried out : " A great prophet is risen among us, 
 and God has visited His people." 
 
 Driving the Money Changers. Jesus having entered the 
 temple, made a scourge and cast out them that bought and 
 sold in the temple. Overturning their tables. He said to them : 
 " My house is a house of prayer, and you have made it a den of 
 thieves." No one dared to oppose Him, so deeply were they 
 impressed with a sense of His divinity. 
 
 The Last Words. Jesus at the last supper instituting the 
 Holy Eucharist, took bread, broke it, saying to His apostles: 
 " Take and eat." Then, taking a cup of wine, He said : " Drink 
 ye, all, of this. This is the chalice of the New Testament in my 
 blood which shall be shed for you. Do this in commemoration 
 of me." 
 
 Christ before Pilate. The Jews brought Jesus before Pilate, 
 the Koman governor. The latter on questioning Jesus, saw 
 that He was innocent. But His accusers were determined 
 that Jesus should die, and they cried out to Pilate: "If thou 
 release this man, thou art not Caesar's friend." Pilate thereupon 
 yielded to their clamor, and delivered up Jesus, whom he declared 
 he found innocent. Thus, from a mere worldly motive this' 
 unjust judge became a participator of the awful crime of the Jews. 
 
 Pilate took Jesus and Scourged Him. Pilate having declared 
 to the Jews that he did not find any cause of death in Jesus, 
 said he would scourge Him and set Him at liberty. Jesus 
 was accordingly scourged, but the Jews still clamored to crucify 
 Him. That this flagellation was extremely cruel there can be 
 no doubt, since Pilate thought that by exhibiting to the Jews 
 the condition to which it had reduced our Saviour, he should 
 at last succeed in melting them into compassion. 
 
 On the Way to Calvary. On the way to Calvary, Jesus was 
 followed by a great multitude of people and of women who 
 were weeping. He turned to the women and said : " Daughters 
 of Jerusalem ! Weep not for me ; but for yourselves and your 
 children ! " This exhibition of sympathy was the only thing that 
 arrested the attention of Jesus on the way to Calvary. When
 
 iv ILLUSTRATIONS OF SCENES FROM THE MANGER TO THE CROSS. 
 
 He fell beneath tlie cross He said notliing. WLeo they took it 
 from His shoulders and gave it to Simon, He said nothing. And 
 now when He spoke to the weeping women He forgot His own 
 grief in theirs. For He foresaw the awful woe that was to come 
 on them afterward, at the destruction of the Holy City. 
 
 Carrying the Body of Our Lord to the Tomb. Joseph of 
 Arimathea, a noble counsellor, a good and a just man, and 
 Nicodemus, after obtaining possession of the body of Jesus 
 from Pilate, bore it to a garden near by where a new tomb haC 
 been hewn out of a rock, and laid it there with pious hands. The 
 friends of Jesus seemed to have fled for the moment, with the 
 exception of these two good men, and Mary of Magdala, and her 
 friend Mary, who followed at a distance to see where the Saviour 
 was laid. 
 
 The Entombment. Having wrapped the body of Jesus in 
 fine linen cloths with spices, after the manner of the Jews, Joseph 
 and Nicodemus rolled a great stone to the mouth of the sepul- 
 chre and went away. Hence arose the custom, at the sacrifice of 
 the Mass, to lay the body of Jesus Christ upon linen, to the 
 exclusion of every other texture. St. Jerome made this remark 
 nearly 1,400 years ago. 
 
 St. Veronica's Handkerchief. According to the Bollandist Fa- 
 thers Veronica, or Berenice, was a pious woman of Jerusalem, who, 
 moved with pity as Jesus bore His cross to Golgotha, gave Him 
 her kerchief that He might wipe the drops of agony from His 
 brow. The Lord accepted the offering, and after using it, handed 
 it back to her bearing the image of His face miraculously 
 impressed upon it.
 
 J^OM The ]VljlNGER 
 
 ^ To The (fROSS. *i*
 
 THE NATIVITY.
 
 THE WISE MEN FROM THE EAST.
 
 T^ 
 
 h 
 
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 'y> :-, 
 
 
 HEALING THE SIOK.
 
 THE SERMON ON THE MOUNT.
 
 THE RAISING OF JAIRUS S DAUGHTER.
 
 CHRIST AND THE PENITENT.
 
 HEALING THE YOUTH OF NAIN.
 
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 DRIVING THE MONEY CHANGERS FROM THE TEMPLE.
 
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 THE LAST WORDS.
 
 CHRIST BEFORE PILATE— "EOCE HOMO.
 
 PILATE TOOK JESUS AND SCOURGED HIM."— Sr. John xix, i.
 
 ON THE WAY TO CALVARY.
 
 CARRYINO THE BODY OF OUR LORD TO THE TOMB.
 
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 THE ENTOMBMENT.
 
 SAINT VERONICA'S HANDKERCHIEF.
 
 
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 iLMJiMfJlBll(BiSlEiiEQ; i 5JQ i iriIlSlta@5 f Ei^
 
 The Celebration of High Mass in the Chapel of St Louis, 
 IN Lyons Cathedral.
 
 PART IV. 
 THB PARISH PRIEST 
 
 AND 
 
 A DEVOUT YOUTH. 
 
 THE HOLY SACRIFICE OF THE MASS. 
 
 ITS ORDER AND CEREMONIES SIMPLIFIED AND EXPLAINED 
 
 CHAPTER I. 
 
 THE USE OF CEREMONIES. 
 
 Catechumen. You have now, reverend Father, fully instructed 
 me in the doctrine of the Church upon the holy Sacrifice of the Mass; 
 I pray you to give me some explanation of the words and ceremonies 
 •prescribed to be used in it. 
 
 Priest. Most willingly. Your devotion cannot fail to be strength- 
 ened by some acquaintance with the Liturgy of the Church, as well as 
 with the use and meaning of those sacred rites by which this most 
 solemn of all religious actions is accompanied. 
 
 C. First, then, allow me to ask, what is the precise use of cere- 
 monies ? 
 
 P. The Church tells us, in the Decrees of Trent, that they are de- 
 (signed very principally to promote the reverence and edification of 
 the faithful."^ Another very important end of them is, to impress the 
 ministers of religion themselves with a sense of the greatness and 
 awfulness of the work in which they are engaged. And an incidental 
 result of the care which the Church bestows upon the externals of re- 
 ligion, and which I cannot but think is a part of her object in provid- 
 ing for them, is, the preservation, in all its integrity, of the great doc- 
 trines to which these ceremonies are evidently subservient. 
 
 (7. Explain, if you please, these several uses. 
 
 *Sess. xxii. c. v.
 
 2 OEDER AND CEREMOlSriAL OF THE MASS. 
 
 P. First, tlien, of the effect of ceremonies upon the people. We 
 naturally form a high estimate of actions which we see done with care 
 and attention. This principle is well understood by kings and the 
 great men of the world, who, whenever they appear in public, intrast 
 their marshals and ushers with the care of arranging their processions 
 and receptions according to a prescribed ceremonial. The Church, 
 fearing to incur the malediction of those who perform the work of 
 God negligently (Jer. xlviii. 10),* and animated by that spirit of 
 loyalty which inclines us to execute every "labor of love" with 
 punctilious exactness, abhors nothing more than a perfunctory and 
 slovenly performance of religious actions. 
 
 Another end of ceremonies is, to fix upon the mind of the priests 
 and ministers of religion a sense of the greatness of the work in which 
 they are engaged. Our outward gestures have the greatest effect upon 
 the disposition of our minds. For this reason it is, that, in all well- 
 regulated families, children are brought up to observe an outward de- 
 meanor of respect and affection to their parents, as the best, or rather 
 the only, security for keeping themselves habitually in those dispo- 
 sitions. What prudent teacher or governor ever thinks of dispensing 
 with such little proprieties and etiquettes as those which obtain in all 
 orderly households and societies, on the score that true love and duty 
 are independent of such minutiae ? We well know that the certain 
 consequence of neglecting outward signs of regard is to cool, in the 
 end, even the most promising affection. It is for these reasons that 
 the Church binds her priests and ministers, even under pain of griev- 
 ous sin, to an exact performance of all the most important ceremonies 
 of Mass ; and under a decided, although less severe obligation, to a 
 care even of less essential details. 
 
 Thirdly : considering what vital doctrines are wrapped up in the 
 holy Sacrifice of the Mass, and how intimately many of its ceremonies 
 are connected with these doctrines, it will appear that the Church has 
 other and still higher reasons for the attention she bestows upon the 
 ceremonial of religion. It cannot be doubted that these ceremonies 
 have materially contributed to preserve the doctrine to which they re- 
 late in its utmost purity. There is not one of them which does not 
 spring from reverence toward the blessed Eucharist, while many of 
 them directly imply the great verity of Transubstantiation, This will 
 more clearly appear when we come to consider the ceremonies them- 
 selves in detail. 
 
 C. I remember, sir, that in an earlier part of our conversation, you 
 
 *In the Septuagint "negligently."
 
 PREPARATION FOR MASS. 3 
 
 spoke of the ^ise and meaning of the ceremonies in the Holy Mass. 
 Did you employ these words in their strict sense i 
 
 P. I did so; intending to express by them that not one even of the 
 very least of all these ceremonies is, as the enemies of the Church 
 assert, and as some of her less instructed members may possibly sup- 
 pose, idle and insignificant. Many even of the most apparently unim- 
 portant details in the ceremonial of the Mass will be found, on exam- 
 ination, to express some high truth, secure some great principle, or 
 allegorize some holy mystery. 
 
 C. This is quite new to me. I had thought that many of the 
 practices of the Chiu'ch, especially at High Mass, had no other object 
 than to affect the imagination or please the senses of the peoi;)le; and 
 as to the ceremonies of Low Mass, in which no such object can be sup- 
 posed, since many of them are scarcely observed by the people, or are 
 even carried on out of sight, I own that I have been tempted to regard 
 these as unnecessary and frivolous, and, since they give offence, even 
 objectionable. 
 
 P. What you will now learn, dear brother, will read important 
 lessons, which all of us do well to bear constantly in mind ; such as, 
 that we cannot always expect to understand the Church, but are 
 always bound to trust her ; that were she always plain and intelligi- 
 ble to all men, certainly she would so far be unlike the revelation 
 which she professes to represent ; that she, as our mother, has a right 
 to our confidence, but we, as her children, have no corresponding right 
 to be instructed in all which she may please to withhold from us ; 
 rather, that in first claiming our obedience, and afterward taking us 
 into her confidence and telling us her secrets, she proves herself the 
 faithful representative of our Lord, who first called His disciples serv- 
 ants, and afterward treated them like friends.* 
 
 CHAPTER IL 
 
 PREPARATION FOR MASS. 
 
 C. Considering the great solemnity of the act which the priest per- 
 forms in offering the adoi^able Sacrifice of the Mass, I conclude that he 
 does not enter upon it without some preparation ? 
 . P. You are right. The Church is too much alive to the necessity 
 of such preparation to leave it to chance, and has prescribed prayers 
 
 * St. John XV. 15. See Office for the Ordination of Priests.
 
 4 OEDER AND CEREMONIAL OF THE MASS. 
 
 for the purpose, to be used according to tlie opportunities of the priest. 
 The particular prayers which the Church appoints to be said before 
 Mass are rather matter of direction than of obligation, and the priest 
 is left to his own discretion whether he will use them or any part of 
 them; but he does not satisfy the intentions of the Church unless he 
 dedicate a portion of his time before Mass, greater or less according to 
 circumstances, to prayer, either vocal or mental. 
 
 G. What are the jjarticular devotions which the Church appoints 
 to be used by the priest before Mass % 
 
 P. Certain of the Psalms, with prayers for pardon and aid. The 
 Psalms prescribed are the following; and they may be used with 
 great profit, not only by the priest, but by those also who hear Mass, 
 provided they have leisure for much previous preparation. They 
 are the 83d, " Quam dilecta "; the 84th, " Benedixisti "; the 85th, " In- 
 clina, Domine, aurem Tuam"; the 115th, "Credidi"; and the 129th, 
 " De prof undis." 
 
 O. Will you be so kind as to explain the application of these 
 Psalms to the occasion % 
 
 P. The 83d is a meditation on the beauty and glory of God's 
 sacred House, and is therefore especially suited to the time when we 
 are about to enter into His immediate presence. The 84th recounts 
 the blessings of redemption, and is accordingly one of the Psalms in 
 the office of Christmas-day. This, too, is very appropriately used in 
 drawing near God's altar to offer up the great Sacrifice of the Eucha- 
 rist for the remission of sin. The next is a petition for mercy, and 
 falls in with the whole of the first part of the Mass, in which the 
 priest and people conjointly deprecate God's anger, that they may 
 approach with proper dispositions to the great offering. The 115th 
 is a Psalm of confidence in the Divine mercy, and contains the very 
 words which the priest afterward employs in receiving the precious 
 Blood of our Redeemer : " What shall I render to our Lord for all 
 that He has done unto me ? I will receive the chalice of salvation, 
 and call upon the Name of the Lord." The 129th is the well-known 
 " De prof undis," which is probably added as a Psalm from the Office 
 of the Dead, for whom, as well as for the living, the holy Sacrifice is 
 offered. 
 
 G. What other preparation for Mass does the Church require of 
 her priests % 
 
 P. She appoints certain prayers to be said while he washes his 
 hands for Mass, and while he puts on the several holy vestments. 
 
 G. Why should the priest wash his hands before Mass, especially 
 since he washes them, at least in part, in the course of it \
 
 PREPAPvATIOlS^ FOR MASS. 5 
 
 P. For two reasons : 1. To remind himself of the purity which is 
 needed in those who draw near God's altar ; 2. To enable him to handle 
 the sacred vessels and sacred linen with due propriety. 
 
 C. Does the Church account even the vessels and linen of the altar 
 as sacred ? 
 
 P. So much so, that none but those in holy orders may touch the 
 vessels and linen which come in contact with the adorable Body and 
 Blood of our Lord, except by a permission from authority, which is 
 commonly extended to sacristans and others directly engaged in the 
 ceremonies. 
 
 C. What are the names of the different holy vestments ? 
 
 P. First, the amice {amlctus, a covering), which is an oblong piece 
 of linen with two strings. The priest first puts it over his head, then 
 on his shoulders (whence it is called also liumerale)^ and then ties it 
 round the waist. 2. The alb, a long white linen garment reaching 
 almost to the feet. It is white, as its name imports, and, together with 
 the amice, signifies the purity of the priesthood. 3. The girdle, with 
 which the priest girds his loins in memory of our Lord's admonition 
 to readiness. The girdle is also significant of holy chastity. 4. The 
 maniple, through which the priest puts his left arm, and which he 
 fastens just below the elbow. It was anciently of linen, and answered 
 the purposes of a handkerchief ; but it is now made of stuff, of the 
 same color with the stole. It is esteemed the badge of present sorrow 
 and the pledge of future joy, according to those words of the 125th 
 Psalm, " Going they went and wept, casting their seeds ; but coming 
 they shall come with joyf ulness, carrying their sheaves " (in the orig- 
 inal, maniples). 5. The stole, which is a scarf varying in color with 
 the day. The stole is worn by the deacon across the left shoulder ; 
 but it is crossed over the breast of the priest at his ordination, and in 
 that form he always wears it at the Mass. (5. The chasuble, or outer 
 vestment, covering the person before and behind, and bearing both on 
 its front and on its back the sign of the Cross, as a memento of the 
 Passion both to priest and people. The chasuble, as well as the man- 
 iple and stole, varies in color according to the character of the day. 
 These vestments, together with the surplice, or cotta^ are all blessed 
 before use according to a prescribed form. 
 
 01 AVTiat are the different colors used by the Church, and how are 
 they varied according to different days % 
 
 P. There are five colors used by the Church in the celebration of sol- 
 emn offices. 1. White, as emblematic of purity, is proper to all Feasts 
 of our Lord (except those relating to His Passion), to all days of the 
 Blessed Virgin and of Saints not martyrs, and throughout Easter
 
 6 ORDER AND CEREMONIAL OF THE MASS. 
 
 time; it is also used (in countries where the Roman rite prevails*) 
 on festivals of the Blessed Sacrament. 2. Red, the color of blood, 
 is proper to all Martyrs' days ; it is also used on Whit Sunday and 
 within its Octave, as an emblem of the fiery tongues in the form of 
 which the Holy Ghost descended on the apostles. 3. Green, used on 
 all Sundays t>n which no festival occurs (excepting those during Oc- 
 taves, which follow the rule of the Festival, and those in Advent, 
 Lent, and during Easter time), as being the least expressive of all col- 
 ors, or, perhaps, as being the i3revailing color of nature. 4. Purple, a 
 mourning color, used on the Sundays of Advent and Lent, the two 
 great penitential seasons ; on the Rogation-days, the Ember-days, 
 and at all special Masses of supplication.f 5. Black, used on Good 
 Friday, and in all Masses of the Dead. 
 
 C. Does the Church require any other devotions to be used by the 
 priest besides those which are called his " Preparation " ? 
 
 P. Yes ; the Church appoints prayers to be used by him on putting 
 on each of the sacred vestments, as well as when he washes his hands. 
 
 C. What are these prayers ? 
 
 P. They are as follows : 
 
 On washing the Hands. 
 Grant, Lord, such virtue to my hands, that they may be cleansed 
 from every stain, and that I may serve Thee without defilement of 
 
 mind or body. 
 
 On putting on the Amice. 
 
 Place, O Lord, on my head the helmet of salvation, that so I may 
 resist all the assaults of the devil. 
 
 On putting on the Alb. 
 Make me white, O Lord, and cleanse my heart ; that being made 
 white in the blood of the Lamb, I may deserve eternal rewards. 
 
 On girding himself with the Girdle. 
 Gird me, O Lord, with the girdle of purity, and quench in my reins 
 the fire of concupiscence ; that the virtue of continence and chastity 
 may abide in me. 
 
 On putting on the Maniple. 
 May I deserve, O Lord, to bear the maniple of tears and sorrow, 
 that with joy I may receive the reward of my labor. 
 
 * In France, red is used for the Blessed Sacrament. 
 
 f Purple is used also on the Feast of the Holy Innocents, unless it occurs on a Sunday, 
 in which case red is used, as likewise on the Octave-day.
 
 THE BEGEfNIXG OF MASS. 7 
 
 On taking the Stole. 
 
 Restore me, Lord, the stole of immortality which I lost in the 
 transgression of our first parent ; and although unworthy to approach 
 Thy sacred mysteries, may I deserve to inherit eternal joys. 
 
 On putting on the Chasuble. 
 
 O Lord, who hast said, My yoke is sweet and My burden is light, 
 grant me so to bear Thy yoke that I may obtain Thy grace. 
 
 C. What other forms are customary in putting on the sacred vest- 
 ments ? 
 
 P. The priest makes the sign of the Cross on himself when he be- 
 gins vesting, and kisses the amice, maniple, and stole, as he j)uts them 
 on, or rather a small cross worked on each. On leaving the sacristy 
 he bows to the Crucifix, which is always placed in it. 
 
 C. AVhat is the linen used in the service of the altar ? 
 
 P. The principal are, 1. The corporal, so called because the sacred 
 Body of our Lord rests upon it ; 2. The palla or pall, a square cover- 
 ing of linen, which is placed on the chalice ; 3. The purificatory, or 
 mundatory, which is used to wipe the chalice and paten. These linens 
 are all blessed, and may not be touched except by clergy in sacred 
 orders. It is the office of the subdeacon to wash them, which he does in 
 three waters, which are afterward thrown into the sacrarium, or drain 
 for carrying off all sacred liquids into the earth. The reason of these 
 precautions is, that any of the above linens may possibly, in spite of 
 all care, have contracted atoms of the adorable Sacrament. 
 
 CHAPTER IIL 
 
 THE BEGINNING OF MASS. 
 
 C. What ceremonies does the priest use at the beginning of Mass ? 
 
 P. Bearing the sacred vessels under a veil, and wearing his berretta, 
 he proceeds at a slow pace, -with eyes on the ground, from the sacristy 
 to the altar. If, on his way, he pass the high altar, or an altar where 
 Mass is saying, and the Blessed Sacrament present, he makes the 
 proper reverence or act of adoration, as may be. If the consecration 
 be proceeding, he kneels and adores till it is over. Having reached 
 the altar where he is to celebrate, he makes a profound reverence or, 
 if the Blessed Sacrament be in the tabernacle, goes on one knee. 
 Rising, he immediately ascends the steps, and having deposited the
 
 8 ORDER AjSTD ceremonial OF THE MASS. 
 
 sacred vessels, unfolded tlie corporal and opened tlie Missal, again de- 
 scends, and begins the Mass. 
 
 C. What reflection is suggested by the latter action ? 
 
 P. We are reminded by it that it is unbecoming to remain in God's 
 holy presence till we have first cleansed our souls by acts of humilia- 
 tion. , 
 
 C. How does the Mass begin ? 
 
 P. In the Name of the Holy and Ever-blessed Trinity, which the 
 priest pronounces while signing himself with the sign of the Cross. 
 
 C. Has the Church long used the sign of the Cross as an introduc- 
 tion to solemn actions ? 
 
 P. From the very first ages of Christianity. At the end of the 
 second century, TertuUian writes : " At every moving from place to 
 place, at every coming in and going out, in dressing, at the baths, at 
 table, on lighting candles, going to rest, sitting down, in whatever 
 action we are engaged, we sign ourselves on the forehead with the 
 cross " {De Cor. Mil § 3). 
 
 O. Having crossed himself and invoked the Blessed Trinity, what 
 "words does the priest then use ? 
 
 P. He recites the forty-second Psalm, " Judica me, Deus," prefacing 
 and following it by one of the verses contained in it as an antiphon. 
 
 C. What is an antiphon ? 
 
 P. Properly it means a song in response. The word is used by the 
 Church to denote short verses prefixed and added on to the Psalms, 
 and frequently taken, as in the present case, from the Psalm to which 
 they are joined, as a sort of key to the intention of the Church in using 
 it, or as drawing attention to the part of it on which she desires to lay 
 peculiar stress. Thus, in the instance before us, the prominent idea 
 of the Psalm is brought out in the words of the antiphon, " I will go 
 to the altar of God." 
 
 C. What means the response of the minister, " To God who makes 
 glad my youth " ? 
 
 P. We may regard it as a kind of encouragement to the priest to 
 proceed. Renewal of spiritual strength being the great end of the 
 Holy Eucharist, and its effect on every rightly prepared heart, there 
 is a singular propriety and beauty in reminding the priest of this 
 quality of Almighty God as the renovator of youth at a moment when, 
 like the publican in the parable, he is "standing afar off," holding 
 himself aloof from the altar, as if waiting for encouragement to carry 
 his desire into effect. 
 
 C. The servers at Mass generally say their part so rapidly as to 
 leave no time for such reflections.
 
 THE BEGINNING OF MASS. 9 
 
 P. This only makes it the more necessary that those who hear 
 Mass should know something of its words and ceremonies ; an 
 acquaintance with which, added to the requisite attention and devo- 
 tion, will enable the mind to advert in an instant to such thoughts as 
 are suitable to the occasion. 
 
 C. Please, sir, to explain the Psalm, " Judica me, Deus." 
 
 P. It is a Psalm of preparation for the altar, and was so used 
 under the Old Dispensation. '' Judge me, O God, and separate my 
 cause from the unholy people ; from the unjust and deceitful man 
 deliver me." Here we may consider the priest as pleading with God^ 
 at the foot of His altar, for deliverance from his spiritual enemies. The 
 minister answers in the name of the congregation, both for them and 
 for the priest, " For Thou art God, my strength ; why hast Thou 
 rejected me, and why do I go about sorrowfully, while the enemy 
 afflicts me ? " As if to say, " God will surely perform what you ask 
 of Him for yourself and for us; since He is our true strength : where- 
 fore, then, should He cast us off ; and wherefore should we go about 
 sorrowfully, even though the enemy afflict us ? " The priest continues, 
 in the accents of hopeful prayer, " Send forth Thy light and Thy truth; 
 they it is which have drawn me away " * from the world, " and con- 
 ducted * me to Thy holy mountain," even Thy Church, " and into Thy 
 tabernacle"; by separating me off from sinners, and calling me into 
 the service of Thy altar. The minister replies, in the words of the 
 antiphon, " And I will go to the altar of God, even to the God who 
 maketh glad my youth." Confirmed by this suggestion, the priest 
 continues : " I will confess to Thee on the harp, O God, my God; why 
 art thou sorrowful, O my soul; and why dost thou trouble me ? " The 
 minister replies, as if summing up the grounds of confidence, " Hope 
 in God ; for I will yet confess to Him, who is the salvation of my 
 countenance and my God." Assured of his hope, the priest continues, 
 " Glory be to the Father," etc. " I will go to the altar of God." Then, 
 " Our help is in the name of our Lord." R. " Who made heaven and 
 earth." Then follows the mutual confession and prayer for absolution 
 between the i^riest and minister in the name of the people. 
 
 C. What is the meaning of joining the names of the Blessed Vir- 
 gin and other Saints witli that of Almighty God in the " Confiteor" 1 
 
 P. We call on the Blessed Virgin, and the whole court of heaven, 
 as witnesses of our sorrow ; and then ask them to pray to God for us. 
 We add, in the enumeration of those before whom we desire to abase 
 ourselves, our brethren on earth as well as in heaven, and entreat their 
 
 * Deduxerunt et adduxerunt.
 
 10 ORDER AKD CEREMONIAL OF THE MASS. 
 
 prayers likewise ; thus enlisting, as it were, all our most powerful 
 patrons and best friends in the cause of our necessity. The people, on 
 theii' side, include their spiiitual father, the priest, in the same list of 
 intercessors. 
 
 (7. Why do priest and people confess to one another, and intercede 
 for one another ? 
 
 P. In compliance with the injunction of the Apostle St. James, 
 " Confess your sins one to another, and pray one for another, that you 
 may be saved " (St. James v. 16). 
 
 C. What is the force of the absolving prayer " Misereatur vestri," 
 etc.? 
 
 P. It is not authoritative, but supplicatory ; and is used in the 
 same sense by priest and people. 
 
 C. Is it true also of the form " Indulgentiam," etc., which follows, 
 that it is no more than a prayer ? 
 
 P. Yes ; for in it the priest makes himself a part of the people, 
 saying, Peccatorum nostrorum {our sins). 
 
 C. I observe that when the priest uses the same form before giving 
 the Holy Communion, he substitutes nestrorum for nostrorum {your 
 for our sins). 
 
 P. Then he speaks as a priest ; but still not in the immediate ex- 
 ercise of his absolving power as in the confessional, but in the way of 
 blessing. Another difference between the uses of this form before 
 Mass and at Communion will be noticed in its place. 
 
 C Does not the priest seem to lower his dignity by making him- 
 self as one of the people, confessing with them, and even to them, and 
 asking their prayers ? 
 
 P. The dignity of the priestly office is amply secured in the eyes 
 both of priest and people by the whole ritual of the Church, and by 
 the tenor of all his dealings with his flock. On the other hand, it is 
 most important that he should remember how he is a sinner like 
 others ; and that tTiey should be moved to self-abasement, as well as 
 loving compassion, by seeing one whom God has "set among the 
 princes of His people" humble himself to the dust, like the most 
 guilty of those for whom he is to intercede. Our great High Priest 
 had no need to offer for Himself as w-ell as for the people ; but such is 
 the necessity under which all those lie who minister at His altar in 
 His person. And it is meet that the sacrifice of a sinner should be 
 prefaced by such an act of public humiliation. 
 
 C What follows the Confessions and Absolutions in the beginning 
 of Mass ? 
 
 P. The priest, as if now encouraged to proceed, continues, in the
 
 THE INTROIT, KYRIE ELEISON, AND GLORIA IN EXCELSIS. 11 
 
 words of the 84th Psalm, " O God, Thou being turned, wilt quicken 
 us.-' " Moved toward us by our contrition, Thou wilt now impart to 
 us Thy Life-giving Spirit." The minister answers in the words of the 
 same Psalm : " And Thy people shall rejoice in Thee." The priest 
 continues: " O Lord, show us Thy mercy." R. "And grant us Thy 
 salvation." "O Lord, hear my prayer." R. "And let my supplica- 
 tion come to Thee." " Our Lord be with you." P. " And with thy 
 spirit." All this the priest says with his head partially inclined to the 
 altar, as though still preserving the character of a penitent. At length 
 he becomes erect ; and having said, " Let us pray," ascends the steps 
 of the altar, repeating in silence a short prayer for deliverance from 
 all sin, and grace to enter the Holy of Holies with right dispositions. 
 He next prays, by the merits of the Saints whose relics repose in the 
 altar, and of all the Saints, that God would be pleased to pardon all 
 his sin ; and at the same time kisses the altar. 
 
 C. Do altars always contain relics ? 
 
 P. Yes ; they are deposited in them at the time of their consecra- 
 tion. 
 
 C. Why does the priest often kiss the altar during Mass ? 
 
 P. As a sign of his affection and close adherence to Christ, whom 
 the altar represents. 
 
 CHAPTER IV. • 
 
 THE INTROIT, KYRIE ELEISON, AND GLORIA IN EXCELSIS. 
 
 C. I observe that after saying the short prayer, on first coming to 
 the altar, the priest moves to the book at the left-hand comer ; and 
 then, making the sign of the Cross, goes on to read some short sen- 
 tences. AYhat is the projDer name for this jiortion of the Mass ? 
 
 P. It is called the Introit, or " Entrance" upon Mass ; and consists 
 of a short passage, nearly always from Holy Scripture ; with a verse 
 of a Psalm, and the Gloria Patri ; after which the introductory pass- 
 age is repeated. The priest begins witli the sign of the Cross ; because 
 this is the proper commencement of the Mass itself, the previous 
 prayers having been rather introductory. The Scripture passage is of 
 the nature of an antiphon to the Psahu, wliicli, in i)rimitive times, 
 though not in all places, was said entire. AVlien the service of the 
 Mass was afterward shortened, the first verse of the Psalm alone was 
 retained, as a memento, and often epitome of the whole. The Gloria 
 Patri, which gives a joyful character to the Introit, is omitted from 
 Passion Sunday to Holy Saturday, and in all Masses of the Dead.
 
 12 ORDER AND CEREMONIAL OF THE MASS. 
 
 C. Does tlie Introit vary from day to day % 
 
 P. On Sundaj's and greater festivals it is always proper. On Saints' 
 days it is generally from the oflBce common to all saints of the class, 
 vrhether martyrs, confessors, virgins, etc. ; with some exceptions in 
 favor of saints distinguished for some peculiar qualities of sanctity, or 
 prominent in some great work of faith or charity. Thus, for instance, 
 St. Francis of Assisi, who was distinguished by his great zeal for the 
 Cross, has for his Introit the words of St. Paul, " God forbid that I 
 should glory, save in the Cross of our Lord Jesus Christ," etc. St. 
 Laurence, on account of his great charity to the poor, has the words, 
 "He hath dispersed, he hath given to the poor," etc. St. Jerome 
 iEmilian, famed for his comx)assion toward destitute little children, 
 has the words of the Lamentations, "My heart is poured out upon the 
 earth for the destruction of the daughter of My people, when the chil- 
 dren and the sucklings fainted away in the streets of the city " (Lam. ii. 
 11) ; followed by the Psalm, " Praise the Lord, ye children ; praise 
 ye the Name of the Lord." St. Ignatius of Loyola has the singular 
 honor of receiving in his Introit a commemoration of the great Order 
 which he founded under the title of the Society of Jesus. " At the 
 Name of Jesus, let every knee bow of those that are in heaven, on 
 earth, and under the earth ; and let every tongue confess that our Lord 
 Jesus Christ is in the glory of God the Father"; followed by the 
 Psalm, '■'■All they that love Thy Name shall glory in Thee, for Thou 
 wilt bless the just." The Introit, therefore, is one of those special 
 parts of the Mass which give it a character according to the day or 
 season. 
 
 a What follows the Introit ? 
 
 P. The Kyrie eleison, or ancient Greek form of " Lord have mercy," 
 which is repeated thrice ; then Christe eleison thrice ; and then Kyrie 
 eleison thrice again. 
 
 C. What means this reiterated petition ? 
 
 P. It is an earnest supplication for mercy, suitable to the commence- 
 ment of so sacred an action. There is, indeed, something very strik- 
 ing and beautiful in the amount of penitential and supplicatory ad- 
 dresses thrown into the earlier part of the Mass, and alternating with 
 expressions of confidence and joy, such as the " Gloria Patri " in the 
 Introit. It imports a kind of shrinking awe in the prospect of that 
 immense privilege to which the priest is admitted, which seems to 
 ovenvhelm him in projiortion as, in the fullness of his heart, he gives 
 vent to the emotions of holy gratitude. 
 
 C But why is the Greek form retained in the midst of a Latin 
 office \
 
 THE INTROIT, KYEIE ELEISON, AND GLORIA IN EXCELSIS. 13 
 
 P. On account of . its great antiquity, and as a constant memorial 
 of the unity of the Church, which admits no distinction of nation or 
 province. Other portions of the Greek Ritual are retained in the 
 Latin Church, — as in the solemn commemoration of the Passion, 
 called the Impropria, on Good Friday. The Western Church in this 
 way manifests her sense of relationship with the Eastern, and her 
 continual yearning after the restoration of peace, unhappily broken by 
 the schism which has torn that jjortion of our Lord's heritage from 
 her maternal embrace. 
 
 C. Is the Kyrie eleison very ancient ? 
 
 P. It is mentioned by several of the ancient Fathers. St. Gregory 
 the Great implies that in his time, as at present, it was often repeated, 
 and said alternately, in the Roman Church, between the clergy and 
 people.* 
 
 C. Why is Kyrie eleison said six, and Christe eleison three, times ? 
 
 P. The number nine is certainly mystical ; and, consisting of 
 thrice three, has relation to the Holy and Ever-blessed Trinity. Thus 
 Kyrie is said thrice to God the Father, Christe thrice to God the Son, 
 and then Kyrie again thrice to God the Holy Ghost. 
 
 G. What is the Gloria in excelsis % 
 
 P. It is called the Angelical Hymn, as opening with the words 
 sung first by the angels at the announcement of our Lord's nativity. 
 The rest of the hymn has come down to us by tradition from the re- 
 motest antiquity. 
 
 C When was it first introduced into the Mass ? 
 
 P. Very anciently, as appears from the Liturgies of St. Chrysos- 
 tom and St. Basil. Pope Nicholas I. ordained that it should be used 
 on Maundy Thursday ; Pope Symmachus, a.d. 499, that it should be 
 said on all Sundays in the year, and on all Martyrs' days ; and Pope 
 Telesphorus, that it should be sung at midnight on the eve of the 
 Nativity. These ordinances prove that it was previously in use ; and 
 we may rationally suppose it to have come down from the time of the 
 Apostles. Some believe a portion of it to have been composed by 
 St. Hilary. 
 
 C I observe that the Gloria in excelsis is not always said in the 
 Mass. At what times is it omitted ? 
 
 P. On all ferial, or week days, observed as such ;t on all Sundays 
 in Advent and Lent ; in Masses for the Bead, and in Votive Masses 
 (except of the Angels, and of the Blessed Virgin, if said on Saturday), 
 and on special occasions of penitence and humiliation. 
 
 * Ep. I. vii. 64. \ Except in Paschal time.
 
 14 ORDER AND CEREMONIAL OF THE MASS. 
 
 C. What is a Votive Mass? 
 
 P. A Mass said, out of particular devotion, in honor of the Blessed 
 Trinity, the Holy Spirit, the Holy Angels, the Blessed Virgin, etc., 
 apart from the regular order of the Church offices. Such Masses are 
 allowed by the Church, for a sufficient reason, excepting at certain 
 solemn seasons, when, together with Masses of the Dead, they are 
 prohibited. 
 
 C. I observe that the priest inclines his head at certain words in 
 the Gloria in excelsis ; what are they % 
 
 P. At the words, "We adore Thee," "We give thanks to Thee"; 
 at " Receive our prayer," and at the two mentions of the holy Name 
 of Jesus. 
 
 C. Does the Church authorize the practice of bowing at any other 
 names than that of our Blessed Lord ? 
 
 P. Yes ; at the name of the Blessed Virgin, of the Saint of the 
 day, and of the reigning Pope ; but each with a less profound incli- 
 nation than the preceding.* 
 
 G. This seems a direct refutation of the charge brought against 
 the Church by unbelievers and heretics, of honoring the Blessed Vir- 
 gin with the honor due to our Lord. 
 
 P. To any one who seriously considers the office of the Holy Mass, 
 such a charge must appear not only unfounded but absurd. 
 
 C. Is the Blessed Virgin named in the Mass ? 
 
 P. Yes, several times, in the way of commemoration, as the great- 
 est of all Saints. 
 
 C. Are any other Saints named ? 
 
 P. Yes, as we shall see ; especially St. John the Baptist, SS. Peter 
 and Paul, and St. Andrew. 
 
 CHAPTER V. 
 
 THE DOMINUS VOBISCUM. 
 
 C. WTiat follows the Gloria in excelsis ? 
 
 P. The priest kisses the altar, and turning to the people says: 
 " Dominus vobiscum," " The Lord be with you," or " is with you." 
 
 O. What is the origin of this salutation ? 
 
 P. It is found in Scripture, having been used by the angel who 
 saluted Gideon (Judges vi. 12), by Boaz in addressing his reapers 
 
 * These variatioDS are prescribed in the " Cseremoniale Episcoporum."
 
 THE COLLECT, EPISTLE, AjN'D GRADUAL. 15 
 
 (Ruth ii. 4), and by Azarias (2 Paralip. xv. 2), and has been used in 
 the Church probably from the time of the Apostles. 
 
 C. AVhat means the salutation and its answer ? 
 
 P. It may be taken either as a benediction or an assurance, to 
 which the people respond, through the minister, by offering the same 
 salutation to the priest. 
 
 C. How many times does it occur in the Mass ? 
 
 P. In all seven times ; and, as some say, in the way of safeguard 
 against the seven deadly sins. 
 
 O. Why should the priest turn round to the people when he is en- 
 gaged in so solemn an act of communion with Almighty God ? 
 
 P. To assure them continually of his good- will toward them, to 
 remind them that they are parties with himself in the great act he is 
 performing, and to keep up their attention; even as our Blessed Lord 
 Himself broke off three several times from His prayer in the garden 
 in order to sustain the fainting hearts of His Apostles : and hence the 
 Church would have us remember that our life on earth is divided be- 
 tween the duties of devotion and charity, for on those " two great com- 
 mandments hang all the Law and the Prophets." But you will find 
 that when the priest has once entered upon the more solemn parts of 
 the Mass, he no longer salutes the people by turning toward them. 
 
 CHAPTER yi. 
 
 THE COLLECT, EPISTLE, AND GEADUAL. 
 
 C. When the priest has said " Dominus vobiscum," and the min- 
 ister has responded "Et cum spiritu tuo," I observe that he moves to 
 the epistle side of the altar, and reads one or more prayers ; what are 
 these ? 
 
 P. They are termed the Collects of the Day. Before commencing 
 them, he says " Oremus," which is an invitation to the people to join 
 him in prayer. Its being in the plural shows that the Mass is a com- 
 mon act of worship. 
 
 G. Excuse me, reverend sir, for interrupting you ; but if the Mass 
 be a common act, how is it so often said without the attendance of any 
 one but the server ? 
 
 P. I am glad to answer this question. The Church desires that 
 there should be always hearers and, if possible, communicants ; but 
 she will not suffer the backwardness of the faithful in coming to Mass
 
 16 ORDER AXD CEREMOiSIAL OF THE MASS. 
 
 and Communion to hinder the offering of that precious Sacrifice, the 
 fruits of which extend to many who do not personally assist at it. 
 All, then, which the Church makes essential is the presence of one, 
 who, in default of others, represents the body of the faithful. More- 
 over every Mass has the Angels to assist at it, besides the sick of the 
 parish, and others who are present at least in spirit. It is the pious 
 custom in Catholic countries to toll the church-bell at the Elevation in 
 the Mass, that those who are hindered from assisting may adore in 
 their hearts. The same practice is also gaining ground in England. 
 
 C. What is the origin of the word Collect ? 
 
 P. Different explanations have been given ; but that w^hich is most 
 generally received supposes it to refer to the " gathering together " of 
 the various needs and desires of the people into certain f onus of prayer. 
 
 C. By whom was the present order of Collects determined ? 
 
 P. By St. Gregory the Great; although the use of collects was prior 
 to his time. 
 
 C. What is the subject of the Collects, and why are there often 
 more than one ? 
 
 P. The first and principal Collect is always proper to the Sunday 
 or Festival, and if on a week-day, the Collect of the preceding Sunday 
 is used. On greater days one Collect only is said ; but on all Festivals, 
 except the chief, other collects are admissible, and these are called 
 Commemorations. On Semi-doubles there are three, on festivals of 
 lower rank there may be five, and even seven Collects. Besides the 
 regular Collects of the season, there are occasional ones which may be 
 used at the discretion of the bishop, some for public and national bene- 
 fits, such as peace, plenty, and the like ; others for personal graces ; 
 others for the good estate of the Church, the Pope, etc. 
 
 C. I observ^e that the priest reads the Collects, and some other parts 
 of the Mass, with his hands extended, while at other times he keeps 
 them joined. What is the meaning of this ? 
 
 P. The priest extends his hands in imitation, perhaps, of our Lord 
 upon the Cross. There may be also an allusion to the words of David: 
 " Elevatio manuum mearum sacrificium vespertinum " (Ps. cxl. 2); and 
 to Ps. cxlii. 6 : "I stretched forth my hands to Thee"; "The lifting 
 up of my hands is an evening sacrifice." St. Paul bids St. Timothy 
 (1 Tim. ii. 9) to "pray, lifting up holy hands." When the priest prays 
 in silence (except in the Secret Prayers which follow^ the rule of the 
 Collects, and during the chief part of the Canon) he joins his hands 
 together, and uses the same action when he recites the Gospel and 
 reads the short sentences called the Offertory and Communion. 
 
 a What is the Epistle ?
 
 THE GRADUAL, TRACT, AND SEQUENCE. 17 
 
 P. A portion of Holy Scripture, so called because it is generally 
 taken from one of the Apostolical Epistles. 
 
 C. Was this anciently read in the Mass ? 
 
 P. The custom of reading the Scriptures in divine assemblies is as 
 ancient as the Scripture itself (see Ex. xxiv., Deut. xxxi., 2 Esd. viii.). 
 It is commonly thought to have been St. Jerome who arranged the 
 Epistles in the Mass according to the present order. At any rate, that 
 arrangement is very ancient. St. Ambrose speaks of the reverence in 
 which the Epistle was held by the faithful in his time. On the 
 Wednesdays in the Ember- weeks the Epistle is preceded by a portign 
 of the Prophecies. This is considered to mean, that those who receive 
 Sacred Orders should be instructed both in the Old and New Testa- 
 ments. On the Ember Saturdays, the day of the Ordination itself, five 
 of these Lessons from the Prophets are prescribed ; on the Vigil of 
 Pentecost, six ; and on Holy Saturday twelve, on account of the pub- 
 lic Baptisms solemnized on those days. 
 
 C. Why does the minister answer " Deo gratias " to the Epistle ? 
 
 P. To give thanks to Almighty God in the name of all the people 
 for the " unspeakable gift " of His holy doctrine. 
 
 THE GRADUAL, TRACT, AND SEQUENCE. 
 
 a What follows the Epistle? 
 
 P. The Gradual ; so called from gradus, because formerly, and 
 still occasionally, sung (in solemn Masses) from the steps of the altar. 
 It usually follows the character of the Epistle, to which it is, indeed, 
 a kind of response. It is commonly interspersed with one or more 
 verses of the Psalms. 
 
 C Why is Alleluia introduced into the Gradual ? 
 
 P. As an expression of the joy which the Church feels in the 
 blessed truths commemorated in the Gradual. It is repeated as if in 
 consequence of the apostolic injunction, " Rejoice in the Lord always; 
 again I say, Rejoice." * In Paschal time the Gradual opens with two 
 Alleluias besides those which occur in the course of it. 
 
 C. Is the Gradual very ancient ? 
 
 P. Durandus (lib. iv. cap. xix.) ascribes the present arrangement 
 of the Graduals to St. Gregory, St. Ambrose, and Pope Gelasius. 
 
 a What is the Tract ? 
 
 P. On all ferial or week-days (kept as such), and from Septuages- 
 ima till Easter, the Church omits the Alleluias, and in their place, 
 and during the great penitential season, substitutes a portion of the 
 
 *Phil. iv. 4.
 
 18 ORDER AND CEREMONIAL OF THE MASS. 
 
 Psalms, which., from the leisurely and mournful strain in which it is 
 sung, is called a Tract. The Ti^acts were arranged in their present order 
 by Pope Celestine or Gelasius. They are, however, as old as the oldest 
 liturgies in existence. 
 
 At certain great seasons, a hymn of joy is introduced between the 
 Epistle and Gospel, which is called the Prose, or Sequence. Such are 
 the hymns, " Victimse Paschali," used during the Octave of Easter ; 
 *' Veni Sancte Spiritus," during the Octave of Pentecost ; and " Lauda 
 Sion," during the Octave of Coi'pus Christi. The " Dies irae " is the 
 Sequence proper to Masses of the Dead, and is an exception to the 
 others in being a hymn of mourning. 
 
 THE GOSPEL, AND SOME CEREMONIES USED BEFORE AND AFTER IT. 
 
 C. Will you kindly proceed, reverend father, with your account 
 of the Holy Mass ? 
 
 P. Willingly. The Epistle, Gradual, and Tract, or Sequence, ended, 
 the Missal is removed to the other corner of the altar, and the priest 
 goes to the middle, and, in a posture of profound supplication, says 
 two prayers preparatory to reading the Gospel of the day. 
 
 C. Be so kind as to translate and explain these prayers. 
 
 P. The first is called the " Munda cor meum," and is as follows : 
 " Almighty God, who didst \Arith a burning coal purify the lips of the 
 Prophet Isaiah ; cleanse also my heart and my lips, and of Thy merciful 
 kindness vouchsafe to purify me, that I may worthily announce Thy 
 holy Gospel, through Christ our Lord. Amen." The allusion in this 
 beautiful prayer is to Isaiah vi. 6, 7 : " And one of the seraphim flew 
 to me, and in his hand was a live coal which he had taken with the 
 tongs off the altar. And he touched my mouth, and said. Behold, 
 this hath touched thy lips, and thy iniquities shall be taken away, and 
 thy sin shall be cleansed." 
 
 The second prayer is as follows : "May the Lord be in my heart 
 and on my lips, that I may worthily and competently announce His 
 Gospel." 
 
 After saying these prayers in secret, the priest moves to the Gospel 
 side of the altar ; and having said " Dominus vobiscum," and received 
 the answer, proceeds to announce the title of the Gospel, at the same 
 time signing the first words of the Gospel, and afterward his own 
 forehead, lips, and breast, with the sign of the Cross. 
 
 The Gospel consists of a portion of the writings of one of the holy ■ 
 Evangelists suitable to the day or season. On days commemorative 
 of any event in our Lord's life, or in that of the Blessed Virgin, the 
 Gospel usually contains the narrative of such event ; on the Sundays
 
 THE CKEED. 19 
 
 it relates to some circumstance in our Lord's ministry ; on days sacred 
 to the memory of Saints, it is ordinarily taken from the common OflBce 
 of the Saints. 
 
 The Gospel ended, the minister answers, "Lans Tibi, Christe," 
 "Praise be to Thee, O Christ"; and the priest kisses the sacred text, 
 saying at the same time the words, "Per evangelica dicta delean- 
 tur nostra delicta," " By the evangelical words may our sins be blot- 
 ted out." 
 
 C. Is not this to attribute to the words an expiatory virtue ? 
 
 P. Some understand the prayer to mean only, " May the words of 
 the Holy Gospel take such hold of our minds as to work in them the 
 dispositions necessary to the remission of our sins." But I prefer to 
 regard it as implying that the words themselves carry with them some- 
 thing of sacramental power, as being the words of the Holy Ghost. 
 
 C. Why does the priest kiss the sacred text ? 
 
 P. In token of his love and veneration for the blessed gift of the 
 Gospel. 
 
 Here follows the explanation of the Gospel, where one is given ; 
 and thus ends what was anciently called " the Mass of the Catechu- 
 mens." We now approach that portion of the Liturgy which has 
 always been regarded as appropriate more peculiarly to the Faithful ; 
 and it begins, as is suitable, with the Creed. 
 
 THE CKEED. 
 
 C. What follows the Gospel in the Mass ? 
 
 P. On all Sundays in the year, on all feasts of our Lord and of 
 the Blessed Virgin, the Apostles, the Doctors of the Church, and on 
 some other occasions, it is followed by the Creed sometimes called the 
 Nicene, from the greater portion having been drawn up at the Council 
 of Nicsea against Arius, but more properly styled the Constantinopol- 
 itan, having been further ratified at the First Council of Constanti- 
 nople, with the addition of its latter portion then framed against the 
 heresy of Macedonius. 
 
 C. Is there a special propriety in the Creed f ollomng the Gospel ? 
 
 P. There is ; since it embodies, in the language of the Church, the 
 great doctrines of Divine revelation, especiallj^ that of the Holy Trinity. 
 Again, it is a suitable introduction to the Sacrifice ; as it is a confes- 
 sion of faith in our Divine Redeemer, who is both Priest and Victim. 
 
 C. Why does the priest kneel at the words " Et incarnatus est " ? 
 
 P. In adoration of our Lord's blessed Humanity, and in profound 
 acknowledgment of His unspeakable condescension in taking our flesh 
 upon Him.
 
 20 OKDEK AND CEREMONIAL OF THE MASS. 
 
 PAKT II. 
 ^rom ttxie (Bffcxtoxv^ to the Communion* 
 
 CHAPTER I. 
 
 THE OFFERTORY AND OBLATION. 
 
 P. We are now to enter upon the more solemn part of the great 
 Eucharistic Office ; let me bespeak your reverent and devout at- 
 tention. 
 
 After the Creed, or, on days when it is not said, at the close of 
 the Gospel, the priest addresses the people in the words " Dominus 
 vobiscum." After receiving the answer, he turns round to the altar, 
 and, with hands joined, reads the sentence called the Offertory, pref- 
 acing it by the invitation, " Oremus," " Let us pray." The Offertory 
 is usually taken from the Psalms, and, like the Introit, bears upon 
 the subject of the day. After reading it, the priest removes the chalice 
 to one side, arranges the corporal,* and taking into his hands the 
 paten, with the bread of the Sacrifice resting upon it, elevates it as 
 high as his breast. Then, first raising his eyes to the crucifix, and 
 afterward fixing them on the bread, he recites secretly the prayer of 
 oblation : "Accept, Holy Father, Almighty, Eternal God, this immac- 
 ulate Host, which I, Thy unworthy servant, offer Thee, my living and 
 true God, for my innumerable sins, offences, and negligences, and for 
 all now present ; moreover, for all the faithful, living and dead, that 
 it may be profitable for my own and for their salvation, unto life 
 eternal. Amen." The priest then lowers the paten with the bread 
 to within a short distance of the altar, makes with it the sign of the 
 Cross, and, depositing the sacred bread before him on the corporal, 
 places the paten partially under the corporal on his right. 
 
 C. Why is the term " Immaculate Host " (or Victim) applied to 
 the material of the Sacrifice before consecration ? 
 
 P. Your question is a very apt one. The term can only be em- 
 ployed by anticipation. Although the subject of the oblation is as 
 yet bread and wine only, yet the priest herein offers the whole sub- 
 stance and future action of the Mass. 
 
 * See page 7.
 
 THE OFFERTORY AND OBLATION. 21 
 
 C. Why does the priest make the sign of the Cross before deposit- 
 ing the holy bread on the altar ? 
 
 P. To signify that the oblation has its effect from the Cross and 
 Passion of our Redeemer. 
 
 C. What is represented by the sacred Host lying on the cor- 
 poral ? 
 
 P. The meek submission of our Blessed Lord to the will of His 
 Eternal Father in the Garden of Gethsemani. " He fell upon His face," 
 as we read in St. Matthew xxvi. 39. 
 
 C. Proceed, sir, if you please, with your account of the Oblation. 
 
 P. The priest, having completed the oblation of the bread, takes 
 the chalice to the Epistle side of the altar, and, after wiping it care- 
 fully, pours into it a small quantity of wine from a cruet, which he re- 
 ceives from the hands of the server, who first kisses it (as prescribed 
 in the rubrics of the Missal), in token of reverence to the priest and 
 devotion to the service of the altar. The priest afterward receives the 
 cruet of water, previously making over it the sign of the Cross as an 
 act of blessing, and then, as he pours some drops from it into the chal- 
 ice, says the following prayer : " God, who didst wonderfully form 
 the substance of human nature, and yet more wonderfully regenerate 
 it ; grant lis, by the mystery of this water and wine, to be united with 
 His Divinity, who deigned to become partaker of our Humanity, Thy 
 Son Jesus Christ our Lord, who liveth and reigneth with Thee in the 
 unity of the Holy Ghost, God for ever and ever. Amen." While in 
 the act of saying this prayer, the priest wipes the inside of the chalice 
 with the mundatory * do^vn to the surface of the wine, and then places 
 it near the middle of the altar, to which he himself moves ; and, hav- 
 ing covered the still exposed portion of the paten with the folded 
 mundatory, proceeds to make the oblation of the chalice. 
 
 C. Why is the priest required to be so careful in wiping off any 
 drops of wine which may have adhered to the inside of the chalice ? 
 
 P. For a theological reason. It is not certain among divines 
 whether these drops, separated from the main body of the wine, might 
 not partake in the effects of the consecration. According to the opin- 
 ion in the affirmative, if care were not previously taken to remove them, 
 portions of the sacred Blood of our Lord might remain in the chalice 
 after the ablution,t and thus be exposed to the danger of irreverence. 
 To obviate this risk, and to ensure the priest against all scruples on 
 the point, the rubric directs that the interior of the chalice shall be 
 cleared of all detached portions of the wine. 
 
 * See page 7. f This term will be explained in the sequel.
 
 22 ORDER AND CEREMONIAL OF THE MASS. 
 
 C. Is the addition of a small quantity of water to the wine essential 
 to the Sacrament ? 
 
 P. No ; the Sacrament is xialid if wine alone be used ; but the ad- 
 dition of water is binding upon the priest, under pain of mortal 
 sin. 
 
 G. Why is water added ? 
 
 P. It is added by order of the Church on the strength of a most 
 ancient, and, as is generally supposed, apostolical tradition. The prac- 
 tice is mentioned by some of the earliest Fathers of the Church, 
 especially by St. Justin and St. Cyril of Alexandria. It is noticed by 
 the 3d Council of Carthage. Bingham, the ecclesiastical antiquary, 
 not himself a Catholic, acknowledges and testifies to its great antiquity, 
 as do also other writers of the Protestant religion. 
 
 C. What is the reason of the practice ? 
 
 P. It refers to the issue of " blood and water " from the side of our 
 Divine Redeemer after His death. It is likewise symbolical of the 
 Incarnation : the wine, as the more precious element, representing His 
 Divinity ; the water, as the inferior, His sacred Humanity. This will 
 be evident from the prayer used during its infusion, of which a trans- 
 lation has been given above. 
 
 There may also be a reference to the two principal Sacraments of 
 Baptism and the Holy Eucharist, whereof the first is necessary as a 
 preliminary to the second. 
 
 C. Why does the priest bless the water, and not the wine % 
 
 P. Because the wine is about to receive consecration, but not the 
 water, which is lost in the substance of the wine, and requires a previ- 
 ous sanctification by the blessing of the priest on account of being set 
 apart to so sacred a purpose. 
 
 C. Vfhy does the priest put so little water into the chalice ? 
 
 P. In order that the substance of the wine may not be impaired by 
 the addition of the water, but rather the water immediately taken up 
 into the substance of the wine. 
 
 C. What follows next in the ceremonies ? 
 
 P. The priest, having now moved to the middle of the altar, takes 
 the chalice by the knot with one hand, and with the other supporting 
 the foot, holds it about the height of his eyes, and, looking up to the 
 Crucifix, pronounces the prayer of oblation, which is as follows : " We 
 offer Thee, O Lord, the Chalice of Salvation, beseeching Thy clemency 
 that in the sight of Thy Divine Majesty it may ascend with the odor 
 of sweetness for our salvation, and for the salvation of the whole 
 world. Amen." 
 
 C. Why does the prayer run thus : " We offer " ?
 
 THE LAVABO. 23 
 
 P. Because, at solemn Mass, the assisting deacon joins with the 
 priest in the oblation of the Chalice. 
 
 C. But why is the same form used at Low Mass ? 
 
 P. The Church has but one Liturgy ; and its form presumes that 
 more solemn celebration which is most according to her intentions. 
 Low Mass differs from High Mass in the way of omissions alone. 
 
 C. Is not the phrase " Chalice of Salvation " found in Holy 
 Scripture ? 
 
 P. Yes ; in the 115th Psalm. 
 
 C When the priest has offered the chalice, what follows ? 
 
 P. He lowers it, as he did the paten, to within a short distance of 
 the altar, and then makes with it the sign of the Cross over the part 
 of the corporal on which he places it. Then, covering it with the pall,* 
 he leaves it on the altar, and says, with head inclined, and hands 
 Joined and resting on the edge of the altar, the following humble 
 prayer, founded on Dan. iii. 39 : " In the spirit of humility, and in a 
 contrite heart, grant us, O Lord, to be received by Thee ; and let this 
 our sacrifice be so made in Thy sight that it may please Thee, O Lord 
 God." The priest next invokes the grace of God the Holy Ghost, to 
 bless the Sacrifice. Raising, and then immediately lowering his hands, 
 he says : " Come, Sanctifier, Almighty, Eternal God, and bless "f" 
 this Sacrifice, prepared to Thy Holy Name." At the same time he 
 blesses the Offering, making the sign of the Cross over the paten and 
 the chalice. 
 
 THE LAVABO. 
 
 C. I observe, that at this period in the Mass, the priest moves to 
 the Epistle side of the altar ; for what purpose ? 
 
 P. He moves to the side, in order to wash the tips of his fingers in 
 a small vessel prepared for the purpose. While the server is pouring 
 water on them, the priest says a portion of the 25th Psalm. 
 
 C. What is the meaning of this action ? 
 
 P. The priest washes the thumb and forefinger of each hand, which, 
 at his ordination, were consecrated for the offering of the Adorable 
 Sacrifice, lest, in the previous part of the ceremonies, any crumb of the 
 sacred bread, or other matter, may have adhered to them. The sym- 
 bolical use of this action is to remind him incessantly of the purity 
 required in those who come before God at His altar. The ends of the 
 fingers, and not the hands, are washed, to express that the priest should 
 be " clean whollj'." (See St. John xiv. 10.) 
 
 C. Is this practice of great antiquity ? 
 
 * See page 7.
 
 24 ORDER AND CEREMONIAL OF THE MASS. 
 
 P. It is an apostolical tradition, originating in the custom of the 
 Jews, who frequently washed their hands at the time of theii' sacrifices. 
 It is noticed by St. Clement, St. Cyril, and others. 
 
 C. Will you be pleased, sir, to explain the Psalm " Lavabo," recited 
 by the priest w^hile in the act of washing and drying his lingers ? 
 
 F. It is the latter portion of the 2oth Psalm, and is found in the 
 Liturgy of St. Peter. It is singularly appropriate both to the act of 
 washing and to the purity which that act denotes. " I will wash my 
 hands among the innocent, and will compass Thy altar, O Lord, that 
 I may hear the voice of Thy praise, and tell of all Thy wondrous works. 
 I have loved, Lord, the beauty of Thy House, and the place where 
 Thy glory dwelleth. Destroy not, God, my soul with the wicked, 
 nor my life with bloodthirsty men ; in whose hands are iniquities ; 
 their right hand is full of gifts. But as for me, I have walked in my 
 innocence ; redeem me, and have mercy on me. My foot hath stood 
 in the direct way ; in the churches I will bless Thee, O Lord." 
 
 C. How do you understand those passages : " I have washed my 
 hands among the innocent"; "As for me, I have w^alked in my inno- 
 cence," etc. How^ can a sinner use such language of himself 1 
 
 P. Certainly the priest does not hereby deny that he is a sinner. 
 For he adds, "redeem me, and have mercy on me." But there is a 
 true, though assuredly not a boastful sense, in which every priest can 
 say, ''I have walked in my innocence." His state is a state of inno- 
 cence ; secured by its obligations against many of the worst forms of 
 evil. From the time of his entering on that state, which is usually 
 long before he becomes a priest, he may say, " My foot hath stood in 
 the direct way." And beckuse he speaks, not as an individual, but in 
 the name of his order, he may recount its privilege of sanctity with- 
 out any breach of personal humility. 
 
 C. Thank you, sir. I now see that there is a peculiar beauty in 
 the priest thus reminding himself, in words not his own, but of the 
 Holy Spirit, of the innocence which belongs to his state. 
 
 P. You have precisely hit the point ; and you will see, on reflec- 
 tion, that so far from such language endangering personal humility, 
 the light which it throws upon the character of the priestly state is, of 
 all things, the most apt to fill the individual priest with a humbling 
 sense of his own unworthiness, and amazement at the goodness of God 
 in calling such a one into His confidence, and suffering him to approach 
 Him in these adorable mysteries.
 
 THE " OKATE FRATKES " AND SECRET PRAYERS. 25 
 
 THE OBLATIOJ^ CONTINUED. 
 
 ' C. What follows upon the priest's return to the middle of the altar ? 
 
 P. Having now exercised himself in fresh acts and desires of purity, 
 he proceeds in the oblation with increased confidence. Placing his 
 hands on the altar, as if offering all his powers in the work in which 
 lie is engaged, he calls upon the whole Blessed Trinity to receive the 
 oblation. The prayer is as follows : " Receive, O Holy Trinity, this 
 oblation which we make Thee in memory of the Passion, Resurrection, 
 and Ascension of our Lord Jesus Christ, in the honor of Blessed Mary 
 ever Virgin, of Blessed St. John the Baptist, and of the holy Apostles 
 St. Peter and St. Paul, of these and of all the Saints, that it may be 
 profitable to their honor and our salvation ; that they whose memory 
 we keep on earth may vouchsafe to pray for us in heaven, through the 
 same Christ our Lord. Amen." 
 
 C Is this a new oblation, or a continuation of the former ? 
 
 P. It is most probably the latter ; the washing of the fingers being 
 an incidental ceremony ; after which the priest returns to the act of 
 oblation with additional fervor. 
 
 C. Why are the Passion, Resurrection, and Ascension of our Lord 
 here commemorated ? 
 
 P. In the beginning of the Mass, called the Mass of the Catechu- 
 mens, His Advent, jN'ati\dty, and Teaching are represented ; His Ad- 
 vent in the Introit, His Nativity in the Gloria in excelsis, His Teach- 
 ing in the Gospel. But in the Sacrifice, which is the Mass of the 
 Faithfal, the great essential mysteries of our salvation are expressed, 
 and of this we are reminded in the oblation preparatory to it. We 
 now come to 
 
 THE " ORATE FRATRES " AND SECRET PRAYERS. 
 
 C. What is the " Orate Fratres " ? 
 
 P. " Orate Fratres " are the first two words of an address which, at 
 this part of the Mass, the priest makes to the faithful present, and they 
 signify, " pray, brethren." The whole prayer is as follows : " Pray, 
 brethren, that my sacrifice and yours may be acceptable to God the 
 Father Almighty." Of this prayer the first two words only are said 
 aloud toward the people, the rest in secret toward the altar. Thus the 
 priest, distrusting his own merits, and knowing himself to be com- 
 -passed with infirmities, invites those present to join tlioir j)rayers with 
 his own, to the end the Sacrifice he is to offer for himself, and for 
 them, may be well-pleasing in the sight of their common Fath^M- 
 
 C. I observe that the priest speaks of the Sacrifice as, in some sense, 
 the act of the people as well as his own.
 
 26 ORDER AND CEREMONIAL OF THE MASS. 
 
 P. He does so. As we proceed, you will see that the Church re- 
 gards the faithful present as, in some sort, joint offerers with the priest. 
 There is a singular beauty in the priest reminding the people of their 
 common interest in the Sacrifice, while he is asking for their prayers. 
 
 C. Do the people respond to this appeal of the priest ? 
 
 P. They do so, through the minister ; and should themselves either 
 employ the same words, or at least join in their sentiment. 
 
 The answer is as follows : " May our Lord receive this sacrifice from 
 thy hands, to the praise and glory of His Name, to our profit, and to 
 that of all His Holy Church." To this prayer the priest answers in a 
 low voice, Amen. He then reads out of the Missal the prayer, or 
 prayers, called Secret, corresponding in number and in subject with 
 the collects said in the earlier part of Mass, and always bearing upon 
 the oblation. 
 
 C. Why are these prayers read in secret ? 
 
 P. The priest having invited the hearers to pray, leaves them in 
 that occupation, while he, with Anna, the mother of Samuel, speaks 
 to God in his heart, and only moves his lips.* We now come to 
 
 THE PREFACE. 
 
 a What is the Preface ? 
 
 P. The priest and people being now duly prepared for the Sacri- 
 fice, proceed to the sacred Action, and first join their hearts and voices 
 in a song of praise and thanksgiving. 
 
 C. Whence comes the use of a Preface in the Mass ? 
 
 P. From the time of the Apostles. It is found in St. Clement, 
 almost in the very words now used, and in all the ancient Liturgies. 
 
 C. How many different Prefaces are used in the Mass ? 
 
 P. In all eleven. Their general purport is the same, but they vary, 
 in words, according to the subject of the season. 
 
 C. What, then, is their general purport ? 
 
 P. To give praise to God for His mercies in the redemption of man- 
 kind ; to call upon the Angels to assist at our great Sacrifice ; and put 
 ourselves into communion with them in the songs of love and adora- 
 tion which they continually present at the Throne of God. 
 
 C. Mention, sir, if you please, the several Prefaces. 
 
 P. They are as follows: for the Nativity, the Epiphany, Lent, 
 Passion-tide, Easter. Ascension, Whit-Sunday, Trinity; for the 
 Blessed Virgin, the Apostles, and a common Preface for days to which 
 no other is appropriated. 
 
 * See 1 Kings i.
 
 THE PREFACE. 27 
 
 O. Are the several Prefaces used only at tlie times to which they 
 properly belong ? 
 
 P. IS'ot altogether so. That for the Nativity is used not only dur- 
 ing the Octave of Christmas, but on the Feasts of the Most Holy 
 Name of Jesus, of the Purification, of Corpus Christi, and of the 
 Transfiguration. That " of the Cross," proper to Passion-tide, is used 
 also on the Feasts of the Invention and Exaltation of the Holy Cross, 
 on the Festivals relative to the Passion of our Blessed Lord which fall 
 upon the Fridays in Lent, and on that of the Sacred Heart ; that for 
 Trinity Sunday is used on all Sundays in the year which have no 
 Preface of their own, and that for the Apostles on the Feasts of St. 
 Peter's Chair at Rome and at Antioch. 
 
 C. What is the meaning of " Per omnia ssecula sseculorum," with 
 which the Preface appears to open ? 
 
 P. These are the concluding words of the last Secret Prayer, and 
 signify ''Forever and ever," or "World \vithout end." The priest, 
 having concluded the Secret all but these last words, lays his hands 
 upon the altar and says them aloud, as if to certif j^ to the faithful 
 present that he has been joining them in prayer, agreeably to his in- 
 vitation and their resjDonse, for the acceptance of the Sacrifice. They 
 respond to them. Amen, as if accepting and reciprocating his assur- 
 ance. The priest then, \vithout turning round, proceeds, " Our Lord 
 be with you"; as if to console them in return for their assistance, to 
 encourage them in their pious intentions, and to prepare them for the 
 solemn action about to take place. To this salutation the people re- 
 spond as usual. 
 
 C. Hitherto the priest, since he went up to the altar, has always 
 turned toward the people when addressing these words to them. Why 
 does he now say the words toward the altar ? 
 
 P. The Preface is the introduction to the sacred Canon, or Action, 
 of the Sacrifice, the most solemn part of the whole Mass ; and now tliat 
 the priest has once entered upon it, he turns no more to the people 
 till it is concluded, but remains in the most intimate communion with 
 Almighty God, and with the whole host of heaven. 
 
 C. There seems an extraordinary beauty and fitness in this provi- 
 sion. Proceed, sir, if you please, with the other verses and responses 
 introductory to the Preface. 
 
 P. The priest next, raising his hands from the altar, and thus suit- 
 ing the action to the words, addresses the people with the invitation, 
 "Lift up your hearts"; as if saying, "Let us now withdraw entirely 
 from earth, and put ourselves into communion with the Angels in 
 heaven, that we may worthily prepare for the coming of our Lord, both
 
 28 ORDER AND CEREMONIAL OE THE MASS. 
 
 God and Man." To this invitation the people respond in the person 
 of the minister, " We have them with our Lord "; that is, " Our hearts 
 are already lifted up, and with our Lord." The priest then proceeds, 
 " Let us give thanks unto our Lord God"; ' a tribute which is due to 
 Him whom we acknowledge to be such by lifting up our hearts to Him, 
 Let us therefore thank Him for all His benefits, and especially for the 
 Eucharistic Sacrifice.' To this the clerk answers in the name of the 
 people, "It is meet and just"; "meet" in respect of His manifold 
 benefits, and " just " on our parts who so largely enjoy them. 
 
 C. Does not the priest accompany the latter words by a fresh 
 action ? 
 
 P. He does so. His hands which were raised at the "Sursum 
 corda," he now joins, at the same time inclining his head in lowly 
 reverence at the remembrance of the Divine mercies. 
 
 C. How does the priest go on, after the clerk has answered, " It is 
 meet and just " ? 
 
 P. He then begins the Preface itself, by echoing, as it were, the 
 pious sentiment of the response, and repeating it with increased force, 
 " It is verily meet and just, right and salutary." " Right and salu- 
 tary," no less than " meet and just." " Meet " for Him who claims our 
 homage, " just " in us who bestow it ; " right " on both these and on 
 all other accounts ; " salutary," for it conduces to our salvation, "that 
 we should always and everywhere give thanks to Thee." For the holy 
 Psalmist bids us to " bless our Lord in every place of His dominion "; * 
 and again he says, " I will bless the Lord at all times, His praise shall 
 be always in my mouth." f In these words of the Preface there ap- 
 pears to be an allusion to the Divine Sacrifice, daily offered up, all 
 throughout the world, to the praise and honor of God. 
 
 '• Holy Lord, Almighty Father, Eternal God, through Christ our 
 Lord." ' For Him we have for our Advocate with the Father,:}: and by 
 Him we have access through faith into this grace, wherein we stand 
 and glory.' § 
 
 " By whom the Angels praise thy Majesty, the Dominations adore,|| 
 the Powers do hold in awe, the Heavens and the Virtues of Heaven 
 and the blessed Seraphim do celebrate with united joy." 
 
 Here four different emotions or actions are ascribed to the Angels, 
 in which we are to imitate them ; viz., praise, adoration, awe, and joy. 
 The priest next prays in the name of the faithful as well as of him- 
 self, " In union with whom we beseech Thee that Thou wouldest com- 
 mand our voices also to be admitted, with suppliant confession, say- 
 
 •Ps. ciil 22. f lb. xxxiii. 1. %! John ii. 1. 
 
 § Rom. V. 2. U Ps. xcvi. 7 ; 2 Esd. ix. 6.
 
 THE PREFACE. 29 
 
 ing." Here the Chiircli prays that our voices may be joined with those 
 of the holy Angels, who are actually then assisting at the great Sac- 
 rifice, and preparing to commend it to the acceptance of the Eternal 
 Father. 
 
 C. You said, sir, that there are several Prefaces ; do they differ in 
 form from that you have cited ? 
 
 P. I have given you the common or ordinary one, which is actually 
 used on all days for which no special Preface is appointed, and which 
 forms also the standard of all. The variations relate, principally, to 
 the subjects of the different festivals on which they are introduced. 
 
 C. What is a double festival ? 
 
 P. One of higher, though not the highest, dignity. The order of 
 precedence in holy days is as follows : 1. Double of the first class ; 
 2. Double of the second class ; 3. Greater double ; 4, Double ; 5. Semi- 
 double ; 6. Simple. 
 
 C. How is the Mass of the day affected by these distinctions ? 
 
 P. On doubles there is but one Collect, except when some Saint, 
 or Octave, is commemorated ; on semi-doubles there are three ; and 
 on inferior festivals, five, or even seven, may be said, at the option of 
 the priest. 
 
 C. I am so much struck with the Preface you have quoted, that I 
 should be glad, if you please, to know some of the variations accord- 
 ing to season. 
 
 P. Your devotion, I am sure, will be promoted by knowing them ; 
 they will show you how the Church brings out her high doctrine in a 
 devotional shape: Thus, at Christmas, she introduces into the Pref- 
 ace, after the words " Almighty Father, Eternal God," the following 
 appropriate address : " Because, by the mystery of the Incarnate Word 
 a new effulgence of Thy brightness hath shone into the eyes of our 
 mind, that while we acknowledge God in visible form, we may by Him 
 be drawn into the love of things invisible : and therefore with angels 
 and archangels, with thrones and dominations, and with all the army 
 of heaven, we sing the hymn of Thy glory, evermore saying." 
 
 At Epiphany it is slightly varied, and runs thus : " Because when 
 Thine Only-begotten appeared in substance of our mortality, He re- 
 stored us by the new light of His own immortality." 
 
 In Lent it is as follows : " Who by corporal fasting dost restrain 
 vices, elevate the mind, bestow virtue and reward, through Christ our 
 Lord, by whom," as before. 
 
 At Passion-tide and on Feasts of our Redemption : " Who hast 
 given to mankind salvation through the wood of the cross, that 
 through the same means whence death arose life should rise again,
 
 30 OFwDEK AND CEREMONIAL OF THE MASS. 
 
 and he who once conquered by wood should by wood be conquered, 
 through Christ," as before. 
 
 At Easter, after the words "right and salutary": "At all times to 
 proclaim, O Lord, Thy glory : but chiefly on this day [or at this time], 
 when Christ our passover was sacrificed : for He is the true Lamb 
 who took away the sins of the world : who by His death destroyed 
 our death, and by His resurrection restored our life : and therefore 
 with angels," etc., as before. 
 
 At Ascension, after the words " Through Christ our Lord": "Who 
 after His resurrection appeared manifestly to His disciples, and in 
 their sight was raised up to heaven that He might make us to be 
 partakers of His divinity : and therefore with angels," etc. 
 
 At Pentecost and during its Octave : " Who, ascending above all 
 heavens, and sitting at Thy right hand, poured down on this day on 
 the sons of adoption the Holy Ghost, whom He had promised : where- 
 fore with joy shed abroad, all the whole world doth rejoice : more- 
 over, also the supernal virtues above, and the angelical powers sing 
 with one accord the hymn of Thy glory, evermore saying." 
 
 On Trinity Sunday, and on all Sundays in the year, to which no 
 proper Preface is assigned, after the words "Almighty Father, Eternal 
 God": " W\\o with Thine only-begotten Son and the Holy Ghost, art 
 one God, one Lord ; not in the singleness of one person, but in the 
 Trinity of one substance ; for that which, by Thy revelation, we be- 
 lieve of Thy glory, the same hold we of Thy Son, and the same of the 
 Holy Ghost, without any difference or distinction ; that in the con- 
 fession of a true and eternal Deity, there be adored in the persons 
 propriety, and in the essence unity, and in the majesty equality, whom 
 the angels praise, and the archangels, the cherubim also and seraphim, 
 who cease not to cry continually, saying with one accord." 
 
 On all Feasts of the Blessed Virgin, after "Almighty Father, Eter- 
 nal God": "And thee in the . . . .* of Blessed Mary, ever Virgin, 
 to praise, bless, and proclaim : who conceived thine Only-begotten, by 
 the over-shadowing of the Holy Ghost, and without loss of the glory 
 of virginity, poured forth on the world the Eternal Light, Jesus Christ 
 our Lord : by whom," etc., as before. 
 
 On an Apostle's Day, or on Feasts in any way commemorative of 
 them, after " right and salutary": " Humbly to beseech Thee, O Lord, 
 that Thou wouldest not, O Eternal Pastor, forsake Thy flock, but guard 
 it through Thy blessed Apostles, with continual care : that it may be 
 governed by those same rulers, whom Thou didst appoint to be set 
 
 * Here the name of the Mystery Is inserted.
 
 THE CANON OF THE MASS. 31 
 
 over it as pastors to fulfil Thy work, in Thy stead : and therefore with 
 angels," etc., as before. 
 
 C. These forms are evidently introductory to something else. Will 
 you kindly, reverend sir, tell me to what ? 
 
 P. All of them conclude with two short hymns ; 1. The Sanctus, 
 addressed to the Blessed Trinity : " Holy, holy, holy. Lord God of 
 Sabaoth, heaven and earth are full of Thy glory"; 2. The words ad- 
 dressed by the children to our Divine Redeemer on His entry into 
 Jerusalem. The former is taken from the jirophet Isaias, where we 
 read that the Seraphim cried one to another, saying, " Holy, holy, 
 holy, the Lord God of Hosts, all the earth is full of His glory." * This 
 hymn has probably formed part of the Mass from Apostolic times. 
 Pope Sixtusvl. ordered that it should always be sung before the Sacred 
 Canon. It is found in all the ancient Liturgies. 
 
 C. Why does the priest, having sung or said the Preface with his 
 hands extended, always Join them at the Sanctus ? 
 
 P. Perhaps to signify that he unites himself with the angels ; at 
 the same time he bows his head, as if with them, in acknowledgment 
 of the Divine Majesty. 
 
 C. What is the latter hymn ? 
 
 P. It consists in the words of the children addressing our Lord on 
 entering Jerusalem the Sunday before His Passion. " Blessed is He 
 that Cometh in the Name of the Lord ; Hosanna in the highest." This 
 is an expression of thanksgiving, very suitable to the time when our 
 Blessed Lord is about to come to us in the Holy Sacrifice and Sacra- 
 ment. The priest, on saying these words, signs himself with the sign 
 of the Cross, in memory of the Passion which he is about to commem- 
 orate. 
 
 C. Why does the server ring a little bell during the Sanctus ? 
 
 P. To give notice to the faithful present that the Canon of the 
 Mass is about to begin, in order that they may raise up their hearts to 
 God with increased fervor, and put themselves in dispositions to re- 
 ceive Him. It is time now to speak of 
 
 THE CANON OF THE MASS. 
 
 C. "^^Tiat is meant by the word Canon ? 
 
 P. It is a Greek word signifying Rule ; and here it means the 
 Rule, or Foimula, according to which the Sacrifice of the New Law is 
 to be celebrated. 
 
 C. Is this prescribed Form of the Sacrifice called by any other name ? 
 
 P. Yes ; some of the Fathers call it the Prayer (by way of emi- 
 
 * la. vi. 3.
 
 32 ORDER AND CEREMONIAL OF THE MASS. 
 
 nence) ; and it is called also, in the language of the Church, the 
 " Action "; since hereby the Sacrament of our Lord's most sacred Body 
 and Blood is " wrought " or " made " {conficitur). Hence the expres- 
 sion " Infra (for "intra") Actionem "; " within the Action." 
 
 C. To whom is the authorship of the Canon ascribed ? 
 
 P. It is probably the work of no single author, but a kind of 
 "symbolum," or contribution from many holy Popes and Doctors, 
 none of them later than St. Gregory the Great ; but extending back to 
 the time of the Apostles ; and incorporating the tradition of their 
 words, and those of our Blessed Lord Himself ; as the Council of 
 Trent has it.* 
 
 C. What evidence does the Canon bear of its own great antiquity ? 
 
 P. Its containing the names of Apostles and Martyrs alone shows 
 that it is prior in date to the fourth century ; till which time the 
 " cultus," or religious veneration, of Confessors was not introduced. 
 (Pope Benedict XIV. de Sac. 3fiss.) , 
 
 C. You have said, following the Council of Trent, that the sources 
 of the Canon are to be found in Apostolical traditions, and the ordi- 
 nances of holy Popes. Will you further tell me what portions are 
 traced to the one, and what to the other original ? 
 
 P. The narrative introductory to the consecration, and the form of 
 consecration of the Chalice, certainly contain Apostolical traditions of 
 the actions and words of our Blessed Saviour, who (as we know from 
 St. John xxi. 25 and Acts xx. 35) said and did many things which are 
 not in the Holy Gospels. As to the additions of holy Popes, it is be- 
 lieved that St. Leo added the words " Sanctum Sacrificium, immacu- 
 latam Hostiam," at the end of the prayer following the consecration. 
 And St. Gregory the Great is said to have introduced the words be- 
 fore the consecration, "diesque nostros .... grege numerari"; also 
 to have added the names of the holy Virgins and Martyrs SS. Agatha, 
 Lucia, Agnes, Cecilia, and Anastasia, to the second commemoration of 
 Saints. After St. Gregory the Great, as Cardinal Bona considers,! 
 nothing was added. 
 
 C. What are the actions with which the priest begins the Canon ? 
 
 P. He extends and elevates his hands, at the same time raising his 
 eyes to the crucifix ; then lowering his hands and joining them, he lays 
 them on the altar, and at the same time makes a profound inclination 
 of the body. These actions being over, he begins the Canon. 
 
 C. Please to explain its different parts in succession, both words 
 and accompanying actions. 
 
 * Sess. xxii. c. 4. De Sacrificio Missse. f Rer. Liturg. 1. ii. c. 11, n. 3.
 
 THE CANON OF THE MASS. 33 
 
 P. In the posture of humility and supplication I have just de- 
 scribed, the priest begins the Canon as follows, making the sign of the 
 Cross three times over the oblata, or materials of the Sacrifice, in the 
 parts which I shall note : 
 
 "Therefore we humbly beseech and pray Thee, most clement 
 Father, that through Jesus Christ our Lord Thou wouldest accept and 
 bless {Jiere^ having first kissed tlte altar, he makes three ci'osses) 
 these "i* gifts, these *i* presents, these holy "J- and unspotted sacrifices, 
 which we offer Thee in the first place for Thy Hoi 3' Catholic Church : 
 vouchsafe to give it peace, to protect, unite, and govern it ; together 
 with Thy servant our chief Pastor N., and our Bishop N., and all or- 
 thodox and w^orshippers of the Catholic and Apostolic faith." 
 
 And now follows the explanation of this solemn prayer : 
 
 Therefore, as united with the comxjany of Angels, we humbly be- 
 seech and pray Thee, most clement Father, calling upon Thee by the 
 title w^hich reminds us of our filial claim upon Thy goodness, that 
 through Jesus Christ our Lord, through whom only our prayers can 
 be made acceptable to Thee, and the rather because of the Sacrifice in- 
 stituted by Him which w^e are about to offer in His name and on His 
 behalf, Thou wouldest accept and bless these gifts which Thou hast 
 bestowed upon us in Thy wonderfid mercy and condescension, these 
 presents which in Thy Son's name we offer Thee, these holj^ and un- 
 spotted sacrifices, above all gifts and presents, the offerings of many 
 worshippers, the offered on many altars, which we offer Thee in the first 
 I)lace for Thy Holy Catholic Church : vouchsafe to give it peace and 
 to protect it from external enemies, to unite it by inward union among 
 its members, and govern it by Thy counsel and Holy Spirit ; together 
 with Thy servant our chief Pastor N., and our Bishop N., and all or- 
 thodox and worshippers who agree in the doctrine, and worship accord- 
 ing to the form, of the Catholic and Apostolic faith. 
 
 C. Why does the priest make the crosses ? 
 
 P. In commemoration of the Passion of our Divine Redeemer, 
 through which the gifts and offerings He blesses are sanctified. 
 
 C. Who are the "orthodox," etc.? 
 
 P. All members of the Catholic Church, and especially all whose 
 lives are devoted to religion or who labor as missionaries for the con- 
 version of souls ; all benefactors to the Church and the poor ; all 
 Christian princes and those in authority who have the means of ad- 
 vancing the faith of Christ. 
 
 C. Is not the name of the reigning king or queen specially men- 
 tioned here ? 
 
 P. Yes, in countries where the sovereign is happily a Catholic.
 
 34 ORDER AND CEREMONIAL OF THE MASS. 
 
 C. Does not tlie Churcli pray for those who are out of her com- 
 mnnion ? 
 
 P. She specifies the " orthodox " only ; but in this number she 
 certainly includes children who have been truly baptized, although 
 out of her communion, and are not yet of age to perform any heret- 
 ical or schismatical act, whether external or internal. As to all others, 
 whether infidels, heretics, or schismatics, the Church holds that to 
 them also the holy Sacrifice may be remotely applicable, at least by 
 impetrating in their behalf the grace of conversion to the true faith 
 and communion of our Lord and Saviour. We shall next speak of 
 
 THE MEMENTO OF THE LIVING. 
 
 . C. What is the Memento of the Living % 
 
 P. It is a prayer named from its first word, " Memento," " Remem- 
 ber," and introduced in this part of the Mass for all those living per- 
 sons to whom the priest may desire to apply in an especial manner 
 the fniit of the present sacrifice. 
 
 C. What are the words of this prayer ? 
 
 P. " Remember, O Lord, Thy servants and handmaids, N. N"., and 
 all here present, whose faith is known, and their devotion manifest to 
 Thee, for whom we offer, or who offer to Thee, this sacrifice of praise, 
 for themselves and all theirs, for the redemption of their souls, for 
 the hope of their salvation and safety, and who render their vows to 
 Thee, the eternal, living, and true God." 
 
 C. For whom and for what does the priest here pray ? 
 
 P, 1. For those whose names he mentions in secret, or to whom he 
 adverts in thought ; 2. For all present ; 3. For all who, whether pres- 
 ent or absent, join in the offering of the Mass ; 4. For their relations, 
 friends, and dependents ; 5. For their particular intentions, i. e., for 
 those blessings, eternal and temporal (if lawful), which they may in- 
 tend to gain through the Mass. 
 
 C. Who are those whom he specifies ? 
 
 P. Any to whom he is specially bound, whether by the obligation 
 of an express engagement to remember them in the Mass, or by ties 
 of spiritual or natural relationship, gratitude, friendship, etc. 
 
 C. May he, in this memento, name or remember persons out of the 
 Church ? 
 
 P. Yes, in a secondary and qualified way, and especially that they 
 may be converted to the true faith. ' 
 
 C. How is the Mass here called " a sacrifice of praise " ? I thought 
 this form of expression had been heretical. 
 
 P. So it is, if the Mass be so designated in any exclusive sense. A
 
 THE " COMMUNICANTES." 35 
 
 sacrifice of praise and thanksgiving it certainly is, only it is much 
 more ; it is a commemorative and propitiatory sacrifice also, as the 
 Church abundantly teaches and implies. Just in the same way, it is 
 true that the people offer sacrifice as well as the priest ; but it is heresy 
 to say that they offer sacrifice as the priest. 
 
 C. Then there is a certain degree of truth even in heresies. 
 
 P. You are very right ; heresy is always partial truth ; but in re- 
 ligion, the renouncing of any part, however small, of the whole truth 
 is heretical error. 
 
 C. You do not mean, sir, do you, that a person is no better as to 
 his faith who holds the truth of the Church all but a little than he 
 who falls greatly short of it ? 
 
 r. The nearer he comes to the Catholic faith, the better hope, of 
 course, there is that he will reach it ; and the more of it he embraces, 
 the better also will be his moral disposition. Some truths of religion 
 are also in their own nature of a more saving tendency than others. 
 Still he that is not a Catholic is a heretic ; and Catholic none can be 
 without accepting the entire faith of the Church, not piecemeal, but 
 as a body of truth upon her authority. 
 
 C. This seems a hard doctrine. 
 
 P. Not more so, surely, than the corresponding truth in morals, 
 i. e., " Whoever shall keep the Tvhole law, but offend in one point, is 
 become guilty of all " (St. James ii. 10). 
 
 C. But to return to the Mass. Excuse me, sir, if what I am going 
 to say appears foolish or unbecoming ; but I cannot help wondering 
 at the boldness of the Church in using, as in these instances, the very 
 language which heretics have abused. 
 
 P. Your remark, dear child, so far from being improper, is a most 
 just and reasonable one. This noble freedom of expression is just 
 what comes of being in the right, and feeling, as men say, sure of our 
 ground. It is rickety or purblind walkers who have need to pick 
 their steps. The Church, like the Scriptures, in embodying the whole 
 truth, comprehends inclusively those partial truths which, when dis- 
 jointed and torn from the rest, become symbols of heresy. For as 
 men of low birth do not really dignify their origin by borrowing some 
 armorial ensign from the escutcheon of a noble house, so neither may 
 sects of yesterday entitle themselves to a place in the pedigree of the 
 Church by tearing some article from her creed, or appropriating some 
 fragment of her ceremonial. 
 
 THE " COMMUNIOANTES." 
 
 C. The "Memento," I suppose, is a kind of break in the Canon? ,
 
 36 ORDER AND CEREMONIAL OE THE MASS. 
 
 P. It is SO ; the priest turns his eyes from the Missal to the mid- 
 die of the altar, and there, with his hands joined and raised toward 
 his face, makes his remembrance and prayer for some moments in 
 secret. 
 
 C. You say, in secret ; but is not all this part of the Mass said in 
 silence \ 
 
 P. Yes ; the priest does not speak aloud from the " Sanctus " to 
 the "Nobis quoque peccatoribus." But he is bound to articulate 
 every word so as to hear himself without being heard by those present ; 
 like Anna, the mother of Samuel, who prayed in her heart and moved 
 her lips, but was not heard at all.* In the Memento, however, both of 
 the living and the dead, he says no word, but prays in mind alone. 
 
 C. And this over, how does he proceed % 
 
 P. Turning his eyes toward the Missal, and extending his hands 
 (the position used throughout the Canon when the priest reads from 
 the book), he proceeds to the " communicantes," or commemoration 
 of the Saints in glory, which is made in the following words : 
 
 " Communicating, and venerating the memory, in the first place, 
 of the glorious and ever- Virgin Mary, Mother of God, even our Lord 
 Jesus Christ ; as also of the blessed Apostles and Martyrs, Peter and 
 Paul, Andrew, James, John, Thomas, James, Philip, Bartholomew, 
 Matthew, Simon and Thaddeus, Linus, Cletus, Clement, Xystus, Cor- 
 nelius, Cyprian, Laurence, Chrysogonus, Cosmas and Damian, John 
 and Paul, and all Thy saints, by whose merits and prayers grant that 
 in all things we may be fortified by the help of Thy protection, 
 through the same Christ our Lord. Amen." f 
 
 C. Is this prayer found in the most ancient Liturgies ? 
 
 P. Yes, in substance, but with some variation in detail. All agree 
 in placing the Blessed Virgin before all other saints, and in assigning 
 her the same high titles of honor with the Roman. 
 
 C. What is the meaning of "communicantes," or "communicat- 
 ing," with which this commemoration begins ? 
 
 P. It means, " jDutting ourselves into communion with " the Saints 
 comm emorated. 
 
 C. I observe that in the Missals this part of the Canon is introduced 
 with the words " infra actionem." What is meant by this notice ? 
 
 P. The priest, having specified for whom he is to offer the Holy 
 Sacrifice, enters upon the more solemn part of it, called the Action or 
 Consecration, which opens with this commemoration of the Saints in 
 glory. 
 
 * 1 KiQgs i. 13. f See note A, p. 70.
 
 THE PRAYER " HANG IGITUR OBLATIONEM." 37 
 
 C. Why does the Church omit the name of St. Matthias from the 
 commemoration of the Apostles ? 
 
 P. Because St. Matthias was not an Apostle at the time of our 
 Lord's Passion. The number, twelve, is made up by the addition of 
 St. Paul, who is always united to St. Peter in the memory of the 
 Church ; as she sings (applying to those " glorious princes of the 
 earth" what was said of David and Jonathan), "They loved one 
 another in life, and in death they are not divided." Perhaps, too, the 
 Church has regard in this place to the mystic number, twelve ; for first 
 twelve Apostles, and next twelve Martyrs, are specified. 
 
 C. Why Martyrs only, and not Confessors ? 
 
 P. Because, as we observed before, the public veneration of Con- 
 fessors was of somewhat later origin. 
 
 C. How do you justify the expression, "by whose merits," applied 
 to Saints ? Is there any other cause of justification besides the merits 
 of Christ ? 
 
 P. No ; there is no other primary and original cause, as the Church 
 implies in this very prayer, by ending it, " through Christ our Lord." 
 But the good works of Christians derive a saving efiicacy from their 
 essential and indissoluble union with Christ, and are even said to be 
 (in and through Him) meritorious ; far more, then, the holy lives and 
 glorious deaths of the Aj^ostles and other Saints, and chiefly the pre- 
 eminent graces of the Blessed Virgin. 
 
 THE PRAYER " HANG IGITUR OBLATIONEM." 
 
 C. What prayer does the priest say next in order ? 
 
 P. Strengthened in the communion of the Saints, and encouraged 
 by the hope of their intercession, he follows up the oblation, saying : 
 
 " We beseech Thee therefore, O Lord, that, being pacified, Thou 
 wouldest accept of this oblation of our service, and that of all Thy 
 family, and dispose our days in Thy peace ; and command us to be de- 
 livered from eternal damnation, and to be numbered in the flock of 
 Thine elect, through Christ our Lord. Amen." * 
 
 C. What is known about the history of this prayer ? 
 
 P. The three petitions at the end of it were added by St. Gregory 
 the Great. The rest comes from the older Liturgies. 
 
 C. Does not the priest, in saying this prayer, use a peculiar action 
 of the hands? 
 
 P. Yes ; having previously joined them, he opens them without 
 separating them, and spreads them over the ohlata (or materials of the 
 Sacrifice), with the palms toward the altar. 
 
 * See note B, p. 70.
 
 38 ORDER AND CEREMONIAL OF THE MASS. 
 
 C. What is the meaning of this action ? 
 
 P. Spreading the hands is a sign of submission to the Divine power; 
 holding them over any subject is a token of benediction ; and as the 
 thing to be blessed is here of greatest dignity, both the hands are used, 
 and not one only, as in ordinary blessings. Moreover the palms of the 
 hands, which are here brought to bear upon the offerings, are specially 
 anointed at the ordination of a priest, with the prayer that " all which 
 they bless may be blessed." You will observe that in this prayer three 
 distinct favors are asked, besides the acceptance of the sacrifice, viz. : 
 1. That our days may be ordered in peace ; 2. That we may escape 
 eternal condemnation ; 3. That we may be numbered among the elect 
 of God, or have our " calling and election " made " sure." 
 
 When the priest spreads his hands over the oblation, the server 
 rings his bell, to give notice that the consecration is drawing near. 
 
 C. And this prayer ended, how does the Canon proceed ? 
 
 P. Next follows a prayer in continuation of the former, during 
 which the priest once more signs the oblation with the sign of the 
 cross. It is as follows : 
 
 "Which oblation we beseech Thee, Lord, that Thou wouldest 
 vouchsafe in all to make blessed, 4* ascribed, + ratified, ^ rational, 
 and acceptable, that it may become to us the Body ^ and Blood "J* 
 of Thy most-beloved Son, our Lord Jesus Christ." 
 
 C. How is that prayer explained ? 
 
 P. Its great object is to ask that the miracle of Transubstantiation 
 may be vouchsafed in the change of the bread and wine into the Body 
 and Blood of Christ. It also asks that the sacrifice may be " blessed," 
 " ascribed " to God, '' ratified " in its effect, and that it may be both a 
 reasonable service (Rom. xii. 1), i. e., unlike the sacrifice of beasts, and 
 well-pleasing to God. This prayer is of the greatest antiquity, and is 
 commented on by St. Augustine in almost the above words. 
 
 C. Why does the priest here make five crosses ? 
 
 P. The nearer we come to the act of sacrifice, the more incumbent 
 it is to bring the Passion of our Lord to mind as the great subject to 
 be commemorated and represented. And now that the materials of 
 the sacrifice have been duly prepared and blessed to their sacred use, 
 *' all things are ready " for 
 
 THE CONSECRATION. 
 
 p. The priest has now to perform the most solemn act of the high- 
 est office in the world. In the exercise of the power which he has re- 
 ceived at ordination, he is to make the most precious Body and Blood 
 of our Lord present on the altar, to the unspeakable benefit and con-
 
 THE CONSECRATION. 39 
 
 solation of all faithful souls. This power it is which raises the priest, 
 as St. Chrysostom says, above angels ; for to compare it with any 
 dignity of this world would be simply preposterous. Nay, if dignity 
 there ever were to which it may suitably be likened, it was that of the 
 Blessed Virgin, chosen by the Holy Trinity to be the means of giving 
 the Eternal Son of God to the world. Collect then, dear brother, all 
 your devout attention, while I instruct you in the ceremonies which 
 the Church has prescribed on this great subject. 
 
 The priest having concluded the forementioned prayer, which he 
 says with hands joined, prepares for the consecration, by first separat- 
 ing his hands, and gently rubbing the thumb and forefinger of each 
 within the corporal. The reason of this action is to free them from 
 any grain of dust, or other substance, which they may have gathered 
 up since the " Lavabo"; or, at any rate, to remind himself of the rev- 
 erence due to the august mysteries he is about to approach. While 
 performing this action, he says (still secretly) the following words of 
 preparation : 
 
 " Who, the day before He suffered,* took bread into His holy and 
 adorable hands, and with eyes lifted up to heaven to Thee, God, His 
 Almighty Father (here the priest raises his eyes to the crucifix), did 
 bless (here holding the Host in the left hand, he makes over it with 
 the right the sign of the Cross), break, and give to His disciples, say- 
 ing. Take and eat ye all of this," etc. (Here he pronounces attentively 
 aud devoutly the words of consecration.) These words over, he kneels 
 and adores our Blessed Lord, now present in the Sacrament. Then 
 rising, he elevates the Sacred Host above his head, for the adoration 
 of the faithful, and afterward slowly lowers it, and places it reverently 
 upon the corporal ; after which he again kneels and adores. During 
 each of these actions, subsequently to the consecration, the server rings 
 his bell to excite the devotion of the faithful. 
 
 The consecration in the species of Bread being over, the priest goes 
 on to that in the species of Wine. 
 
 Rising, therefore, from his last act of adoration, he uncovers the 
 chalice (upon which the pall has rested since the offertory), and rub- 
 bing the thumb and finger of each hand over it, that any fragment of 
 the Sacred Host which may have adhered to them may fall in, he re- 
 peats the words of preparation : " In like manner after supper. He 
 took also this goodly chalice into His holy and adorable hands, also 
 giving thanks to Thee (here he inclines toward the Blessed Sacrament 
 on the altar), He blessed and gave to His disciples, saying, Take and 
 
 * See note C, p. 70.
 
 40 ORDER AND CEREMONIAL OP THE MASS. 
 
 drink ye all of it ; for this," etc. (Here he pronounces attentively and 
 devoutly the words of consecration.) 
 
 G. Is the form of consecrating under the species of wine the same 
 as that in the Gospels ? 
 
 P. It is the same in substance, with certain other portions which 
 express, an apostolic tradition of our Lord's words. 
 
 C. Does the Church use these words of our blessed Lord in a 
 merely narrative sense % 
 
 P. No ; she uses them not as a servant merely repeating his mas- 
 ter's message, but as an ambassador, charged with authority to effect a 
 great work in his sovereign's name. 
 
 C. How do you explain, " with eyes lifted up to heaven " ? We do 
 not read, in the holy Gospels, that our Lord performed this action be- 
 fore consecrating the Blessed Eucharist at the Last Supper. 
 
 P. We do not ; but it is related in the oldest Liturgies, upon the 
 authority, probably, of the AjDostles themselves. 
 
 C. And why does the priest make the sign of the cross at the con- 
 secration in both species ? 
 
 P. The cross is the sign and badge of the power in virtue of which 
 he claims to perform the act of Christ. 
 
 C. Why does the priest elevate the Blessed Sacrament % 
 
 P. In order that the faithful may adore our Lord present therein. 
 
 C. What kind of reverence is that which the Church pays to our 
 Lord in the Holy Sacrament % 
 
 P. It is the highest kind, called Latria, which signifies worship 
 due to God alone. 
 
 THE PRAYER AFTER THE ELEVATION. 
 
 a What follows the Elevation? 
 
 P. When the priest has adored the precious Blood of our Lord for 
 the second time, he proceeds to say the following prayer : " Wlience 
 both we Thy servants, and also Thy holy people, mindful, Lord, as 
 well of the blessed passion as also of the resurrection from hell and 
 glorious ascension into heaven of the same Christ Thy Son our Lord, 
 do offer to Thy Most High Majesty, of these Thy gifts and grants, a 
 pure "J- host, a holy ►f" host, an *i> immaculate host ; the holy bread 
 •fi of life eternal, and the chalice "f of perpetual salvation." In the 
 places noted the priest makes five crosses ; three over the Sacred Host 
 and chalice together, and afterward one over the Sacred Host and one 
 over the chalice. 
 
 C. How old is this prayer %
 
 THE PRAYER AFTER THE ELEVATION. 41 
 
 P. As old as tlie Mass itself ; it is found, with slight changes, in 
 all the early Liturgies. 
 
 C. What is its import ? 
 
 P. It appears to be taken up from the words, " This do in remem- 
 brance of Me," which form the sequel of the consecration of the chal- 
 ice. Perhaps it may be connected with that Divine precept in some 
 way like the following : " Even so, Lord, Thou biddest us remember 
 Thee ; wherefore mindful," etc. Perhaps, also, it contains an allusion 
 to the last prayer of Oblation : " Receive, O Holy Trinity," etc. For in 
 that prayer the Church commemorated the Passion, Resurrection, and 
 Ascension of our Lord ; and here, in making the oblation of the real 
 Body and Blood of our Redeemer, she renews the memory of the same 
 mysteries which before she celebrated in offering the materials of the 
 sacrifice. But whereas in the former prayer she added to the chief 
 mysteries of our Redemption the commemoration also of the Blessed 
 Virgin, St. John the Baptist, and the holy Apostles, here she names 
 no subject but the Passion, Resurrection, and Ascension of Christ. 
 We may observe that the priest again associates the people with him- 
 self as partakers in the act of oblation. 
 
 C. But why does the priest bless the Holy Sacrament after conse- 
 cration ? It seems almost like an indignity (excuse me) that the min- 
 ister should bless his Lord ; at any rate, it seems a gratuitous and 
 superfluous act of honor. Surely consecration includes all other bene- 
 dictions, and in including, supersedes them ? 
 
 P. And accordingly theologians have interested themselves in the 
 question. You feel naturally that this act seems to reverse the rule, 
 " Without all contradiction that which is less is blessed by the better." * 
 But let us hear Pope Benedict XIV., who sums up the various opin- 
 ions of divines. He concludes that crossings after the consecration 
 are to be estimated very differently from the same action before it. 
 After the consecration, they are to be taken rather as attestations or 
 commemorations than as benedictions ; or as benedictions of that class 
 which express the reverence of the Church and the sanctity of the ob- 
 ject so honored, but without being effective of any change in its state 
 or quality, t As to thej'??)^ crossings used in this place, they are con- 
 sidered to have reference to the five sacred wounds of our Lord. 
 
 C But the Sacred Host is here called " Bread." How do you rec- 
 oncile this with the doctrine of Transubstantiation ? 
 
 P. It is an instance of that generous freedom of expression pecul- 
 iar to the Church of which I have already spoken. The Church, 
 
 * Ileb. vii. 7. t ^^ Sac. Miss. sec. i, c. 277.
 
 42 OEDER AND CEREMONIAL OF THE MASS. 
 
 having amply secured the doctrine of the Real Presence of our Lord 
 in the Blessed Eucharist, has no shyness in expressing it under those 
 mystical representations by which, in Holy Scripture, it is so beauti- 
 fully shadowed forth. The Blessed Eucharist is our true Bread, be- 
 cause it is the aliment of our souls, and because bread is the form 
 under which our Redeemer, who styles Himself the Living Bread,* 
 vouchsafes to impart Himself to us. 
 
 THE REMAINING PRAYERS OF OBLATION. 
 
 C. What follows upon the last prayer ? 
 
 P. Its sentiment is carried on in another, which runs as follows : 
 " Upon which vouchsafe to look with a propitious and serene coun- 
 tenance, and to make acceptable to Thyself, even as Thou didst vouch- 
 safe to make acceptable the oiferings of Thy child Abel the just, and 
 the sacrifice of Abraham our patriarch, and that which Thy high- 
 priest Melchisedech did offer to Thee, a holy sacrifice, an immaculate 
 host." This prayer and that which follows it are also found in the 
 ancient Liturgies. 
 
 C. What is the intention of the prayer you have just cited ? 
 
 p. In it the Church asks that Almighty God wdU be pleased to 
 look with a favorable eye upon the present offering, even as He ac- 
 cepted the primitive offering of Abel (Gen. iv.), Abraham (Gen. xii.), 
 and Melchisedech (Gen. xiv.) ; not, of course, as comparing these sac- 
 rifices with the Sacrifice of the New Law in point of dignity, but re- 
 garding them as its types, which received favor both on account of 
 the devotion of the offerers and their own high signification. 
 
 C. Why are these three sacrifices particularly specified, when all 
 the ancient sacrifices were alike typical of the Offering on the Cross ? 
 
 P. Besides the connection of type and antitype between all the 
 ancient sacrifices and the great Sacrifice of the New Law, there is 
 something in each of the three sacrifices specified in the Canon of the 
 Mass which bears with an especial propriety upon the great Christian 
 Sacrifice ; for as Abel offered the firstlings of his flock,t and thence 
 gained a singular respect to his sacrifice, so Christ, our Passover, is 
 the " First-bom among many brethren.":}: And Abel's blood shed by 
 his brother represents Christ slain through the malice of the Jews, 
 and shedding His precious blood for the sins of the world. The sac- 
 rifice of Isaac was a type of the great Sacrifice on the Cross ; it is 
 probable even that Abraham had a foresight of it, since our Lord says 
 of him, " Abraham rejoiced that he might see My day ; he saw it, and 
 
 * St. John vi. 48. f Gen. iv. 4. % Rom. vii. 29.
 
 THE KEMAINING PRAYEES OF OBLATION. 43 
 
 was glad." * And lastly, tlie sacrifice of Melchisedech was a direct 
 type of the Eiicliaristic Sacrifice ; for, being a priest of the Most High 
 God, he brought forth bread and wine.f 
 
 C. The concluding words of the prayer, "a holy Sacrifice, an im- 
 maculate Host," appear to relate to the primitive sacrifices. Can this 
 be so? 
 
 P. Those words refer to the oblation of the Holy Eucharist men- 
 tioned at the beginning of the prayer ; not to the sacrifices of the 
 patriarchs, which are introduced in the way of parenthesis. 
 
 C. I observe that, after the consecration, the priest holds the thumb 
 and forefinger of each hand joined together. Why is this ? 
 
 P. Partly out of reverence to the adorable Sacrament, in order 
 that, after having handled the sacred Body of our Lord, he may 
 touch no other object except itself till the fingers have undergone ablu- 
 tion ; and partly in order to prevent minute portions of the Blessed 
 Sacrament which may possibly have adhered to the fingers sustain- 
 ing any irreverence by the fingers coming into contact with other sub- 
 stances. 
 
 C. How full of reverence and love to our Lord are all these ar- 
 rangements ! 
 
 P. Moreover you should know that, for a similar reason, the priest, 
 when he kneels after the consecration, places his hands within the 
 corporal, whereas previously he laid them on each side of it ; and that 
 whereas before he placed the palms of the hands on the altar, now, 
 in order to prevent the consecrated fingers touching it, he presses it 
 with the sides of the hand alone ; and, once more, that whereas, up to 
 the consecration, the priest inclined toward the crucifix, he makes his 
 reverence after it to our Lord in the Blessed Sacrament. 
 
 C. How does the Canon proceed ? 
 
 P. With a prayer which the priest says in a posture of profound 
 humility, resting his joined hands on the edge of the altar. It is 
 as follows: "We humbly beseech Thee, Almighty God, that Thou 
 'wouldest command these to be carried by the hands of Thy Holy 
 Angel to Thy sublime altar, before the sight of Thy Divine Majesty, 
 that all of us who (here he kisses the altar) by this participation shall 
 receive the most holy Body *f« and Blood ►J* of Thy Son may be filled 
 with all celestial benediction and grace : through the same Christ our 
 Lord. Amen." 
 
 At the mention of the most holy Body and Blood of our Lord, the 
 priest makes one cross over the Sacred Host and another over the 
 
 * St.. John viii. 56. f Gen. xiv. 18.
 
 44 ORDER AND CEREMONIAL OF THE MASS. 
 
 chalice; and at the words "all celestial benediction " he makes the 
 sign of the cross upon himself. 
 
 C. Who is understood by the " HolyAngel"? 
 
 P. Some interpret it of the Angel deputed by God to watch over 
 the particular Mass — the Guardian of the Sacrifice, or the Guardian 
 of the priest, who especially watches over his solemn ministerial acts. 
 For if Angels assisted at the sacrifices of the old law, as we learn 
 from several places of Holy Scripture,* it is but reasonable to sup- 
 pose that similar assistants are not wanting at the Sacrifice of the 
 Church. Other divines of still higher authority understand the 
 " Holy Angel " to mean Christ Himself — the "Angel of great counsel," 
 as He is styled by the Church, in allusion to His title of Counsellor 
 (Isa. ix. : see the Introit of the third Mass of Christmas-day). f 
 
 C. Why does the priest lay his joined hands on the altar, and kiss 
 it in the course of the prayer ? 
 
 P. A posture of the humblest devotion and most fervent suppli- 
 cation is natural in a prayer which asks that such immense favors 
 should be granted to the request of sinners. The kiss is a sign of 
 confidence and reconciliation. 
 
 THE MEMENTO OF THE DEAD. 
 
 C. What follows the prayer last explained ? 
 
 P. The "Memento of the Dead," corresponding with the "Me- 
 mento of the Living," which occurs in the earlier part of the Canon. 
 It is as follows : 
 
 " Remember, also, O Lord, Thy servants and handmaids, who have 
 gone before us in the sign of faith, and sleep in the sleep of peace, N. 
 N. : to them, O Lord, and to all who rest in Christ, we beseech that 
 Thou wouldest grant a place of refreshment, light, and peace : through 
 the same Christ our Lord. Amen." 
 
 At the last words, the priest bows toward the Blessed Sacrament. 
 
 C. Was this prayer always used in the Mass ? 
 
 P. Yes ; it is so ancient and was so universal as to leave no doubt 
 of its being an apostolical tradition. 
 
 \_C. How far may those who have died out of Catholic communion 
 be remembered in this prayer ? 
 
 P. The same rule applies here as in the " Memento of the Living," 
 except that the conversion of those I'emembered cannot here enter into 
 the objects of the petition. But considering the great excuses which 
 
 * Gen. xxii. ; .Judg. vi. xiii. ; St. Luke i. 
 
 \ On this title of our Blessed Lord, see Le Brun, Ger&m. de la Messe, p. iv. art. 13.
 
 THE "nobis quoque peccatoribus." 45 
 
 want of opportunity, the defects of education, and other similar dis- 
 advantages, furnish in the case of material {i. e., actual but uncon- 
 scious) heresy and schism, the Church is willing to extend the judgment 
 of charity to many (we know not how many) who have died out of her 
 pale. Still the trembling hope with which we ask God to extend to 
 them the benefits of a propitiation intended for the faithful, is some- 
 thing very different indeed from the comfort with which we can appeal 
 to Him for those who have " gone before us " at least " in the sign of • ' 
 true Catholic "faith."] * 
 
 THE "nobis quoque PECCATORIBUS." 
 
 p. The priest here breaks silence with a mournful confession, at 
 which, like the publican in the parable, he strikes his breast ; then 
 immediately resuming silence, he continues the prayer of which these 
 sorrowful words form the commencement. It is altogether as follows : 
 
 " Vouchsafe to give us sinners, Thy servants, hoping in the multi- 
 tude of Thy mercies, some part and fellowship with Thy holy Apostles 
 and Martyrs ; with John, Stephen, Matthias, Barnabas, Ignatius, Alex- 
 ander, Marcellinus, Peter, Felicitas, Perpetua, Agatha, Lucy, Agnes, 
 Csecilia, Anastasia, and all Thy Saints, into whose company we beseech 
 that Thou, who weighest not merits but pardonest offences, wouldest 
 be pleased to admit us : through Christ our Lord." 
 
 C. What is the force of this prayer ? 
 
 P. Mention having been made in the prayer for the dead of the 
 state of eternal blessedness, the Church proceeds to ask that we sin- 
 ners may likewise receive a portion in the same inheritance, together 
 with those members of the kingdom of glory who are enumerated, and 
 all other the Saints of God. 
 
 C. Who is St. John, named in this catalogue ? 
 
 P. Most probably St. John the Baptist, who, with St. Stephen, first 
 received the crown of martyrdom after the coming of Christ. But others 
 have supposed that it is the Evangelist ; and that, having been for- 
 merly named as an Apostle and Martyr, here he is commemorated as 
 eminent, together with St. Stephen, for the grace of virginity. But 
 the former opinion is the more approved. I have already said why St. 
 Matthias was omitted in the earlier list ; here the omission is supplied. 
 
 C. I would know also something of the other Saints here com- 
 memorated. 
 
 * The passage here contained within brackets is omitted in the Italian translation, as 
 being "applicable rather to a Protestant than to a Catholic country." It is consequently 
 not included in the Roman "imprimatur."
 
 46 ORDEK AND CEREMONIAL OF THE MASS. 
 
 P. St. Alexander was Poj^e early in the second century ; St. Mar- 
 cellinus and St. Peter suffered for the Faith under Diocletian ; SS. 
 Perpetua and Felicitas were martyred under the Emperor Severus in 
 the third century. The rest are better known. Cardinal Bona remarks 
 {Rer. Liturg. 1. ii. c. 14, n. 5), that in this catalogue various orders of 
 sanctity are represented. Thus St. Stephen was a deacon ; St. Mat- , 
 thias arid St. Barnabas, apostles ; St. Ignatius, a bishop ; St. Alex- ■ 
 ander, a pope ; St. Marcellinus, a priest ; SS. Felicitas and Perpetua ' 
 were married ; and the rest were virgins. We may observe also that, 
 as before, none but martyrs are commemorated. 
 
 THE CANON CONTINUED. 
 
 C. How does the Canon proceed ? 
 
 P. Taking up the last words of the preceding prayer, " Through 
 Christ our Lord," it continues : " By whom, O Lord, Thou dost always 
 create, sanctify, ^ vivify, "J* and bless, ^ and grant us all these good 
 things." (At the crosses the priest signs the Sacred Host and chalice 
 together ; and then with the former makes five crosses, three over the 
 chalice, and two between it and himself, at the same time saying) 
 " through 4* Him, and with •{• Him, and in *fi Him, to Thee God the 
 Father Almighty, ^ in the unity of the Holy Ghost, be all honor and 
 glory." (Here the priest holds the Sacred Host over the chalice, and 
 slightly elevates both of them together.) 
 
 C. Why are these attributes of God here commemorated ? 
 
 P. In reference to the Adorable Sacrament, He who " creates all 
 these things," can also " sanctify," " vivify " (that is, renew as to their 
 nature and object), " bless " them to our profit, and " grant " them to 
 our use. Durandus thus paraphrases this prayer : " Thou dost cre- 
 ate " these gifts by giving them a being ; " sanctify " them by conse- 
 cration ; " vivify " them by changing their substance ; " bless " them 
 that they may be profitable ; and " grant " them so as to profit us. 
 
 C. What is the action which the priest performs in raising the 
 Sacred Host with the chalice ? 
 
 P. It is called the Little Elevation ; and is of greater antiquity 
 than that which follows upon the consecration. Since, however, the 
 latter has been introduced in the Church, this second Elevation has 
 been less solemn ; the Sacred Host and chalice are raised but a short 
 distance from the altar, and are not presented to the people for 
 adoration. * 
 
 C. What does the Little Elevation express ; and what thoughts 
 should accompany it ? 
 
 P. It may be regarded as an act of homage to the majesty of God
 
 OUR lord's prayer. 47 
 
 in the creation of the world through the instrumentality of the Divine 
 Word ; for by this act we make Him a distinct and special oblation of 
 the Divine Holocaust ; the Body and Blood of His Son Jesus Christ. 
 
 • C. Is not the bell sometimes rung at this second Elevation ? 
 
 P. Yes ; this custom prevails in several Catholic countries. I have 
 heard of it as existing in Spain, Portugal, France, and Ireland ; but it 
 is not universal in the Church. At Kome, the bell is rung at the 
 Sanctus and Elevation only.* 
 
 OUR lord's prayer. 
 
 C. Here the priest again says aloud, " Per omnia saecula sseculo- 
 rum," does he not ? 
 
 P. Yes ; in this place he again lifts up his voice, which, except in 
 the penitential words, "Nobis quoque peccatoribus," has not been 
 heard since the beginning of the Canon. 
 
 C. Is the sentence " Per omnia saecula sseculorum " the end of a 
 prayer, as in the former instance % 
 
 P. Yes ; it is so on each of the three occasions on which it forms 
 the introduction of an address to the people. And in every instance 
 it is a kind of pledge to the people that the priest has been all the 
 while interceding for them. Here it is the termination of the prayer 
 last cited, which ends, you remember, with an ascription of honor and 
 glory to the Blessed Trinity. This doxology concludes, as usual, with 
 the words, which are said aloud: "For ever and ever." R. Amen. 
 Then the priest immediately rejoins : " Let us pray "; after which he 
 prefaces the Lord's Prayer with the following introduction : " Admon- 
 ished by salutary precepts, and informed by the Divine institution, 
 we presume to say," etc. 
 
 C. What is the meaning of this introduction ? 
 
 P. It imports that, except with the encouragement of our Lord's 
 precept and institution, sinners such as we could not venture upon 
 addressing God in those terms of filial confidence and affection with 
 which the " Our Father " opens. 
 
 C And now of the Lord's Prayer itself. Is it of great antiquity 
 in the Mass ? 
 
 P. Yes ; all the older Liturgies contain it ; and it is generally 
 thought to have been introduced by the Apostles, if not under the 
 direct sanction of our Lord Himself. 
 
 * When the Blessed Sacrament is exposed, it is not rung at all ; nor between Holy 
 Thursday and Holy Saturday.
 
 48 ORDER AND CEREMONIAL OF THE MASS. 
 
 C. But do not some attribute its insertion in the Mass to St. 
 Gregory ? 
 
 P. If so, they mean that St. Gregory confirmed or modified its use. 
 
 C. By what ceremonies is it accompanied ? 
 
 P. The priest having covered the chalice, after holding the Sacred 
 Host over it, adores the precious Blood of our Lord (as is customary 
 before and after exposing it), then laying the palms of his hands on 
 the altar, within the corporal, he proceeds to the "Our Father"; at 
 the words " Let us pray " he joins his hands, and keeps them joined 
 during the short preface. Then extending them, and inclining his 
 head toward our Lord in the Blessed Sacrament, and keeping his eyes 
 intently fixed on Him, he goes on to say, slowly and reverently, our 
 Lord's Prayer. 
 
 C. May the priest be considered to say our Lord's Prayer in any 
 particular spirit and intention, such as may also be shared by those 
 present ? 
 
 P. Beyond all doubt ; he may be understood to use it with an 
 especial eye to the goodness of God in the Blessed Eucharist. 
 
 C. Could you throw this idea into a paraphrase ? 
 
 P. I will attempt to do so. " Our Father," whom we so address 
 in the spirit of adoption, as sons begotten to Thee through the Blood 
 of Jesus Christ, our great High-Priest and salutary Victim ; "who art 
 in Heaven," yet condescendest to our weakness ; " hallowed be Thy 
 Name," and especially for these Divine mysteries. O, may this act 
 of ours be some compensation for all the injuries and blasphemies 
 which Thy Eternal Son sustains in this most precious instance of His 
 condescension to man ! "Thy kingdom come," in anticipation and 
 hastening whereof we do thus continually " show our Lord's death " 
 by "eating this" Divine "Bread," and "drinking this" precious 
 "Chalice" (1 Cor. xi. 26). "Thy will be done on earth," by all Thy 
 people, and especially by Thy priests, who strive to serve Thee and to 
 fulfil all Thy mind, even " as it is in Heaven " accomplished by the 
 Angels, whose office they bear as Thy ministers, and whose alacrity 
 they would imitate with the intensity and ardor of a " burning fire " 
 (Ps. ciii. 4). " Give us this day our daily bread," even as Thou art 
 now about to give it us in this most holy banquet, even the bread of 
 Angels, the bread which Thou hast given us from Heaven, " having 
 in It all that is delicious, and the sweetness of every taste " (Wisd. 
 xvi. 20). " And forgive us our trespasses," through the great Sacrifice 
 of Propitiation, which here we commemorate, and represent, and con- 
 tinually offer in its unbloody form ; " as we forgive them that tres- 
 pass against us," desiring, before bringing our own offering to the
 
 THE "pax DOMINI." 49 
 
 altar, to be reconciled with them (St. Matt. v. 23, 24), whose light 
 "trespasses against us," how can we remember amid these i)recio us 
 memorials of Thy pardoning love for sinners ? But forasmuch as this 
 precious Sacrifice is a pledge not less of Thy sanctifying than of Thy 
 saving power ; therefore we ask that through it Thou wouldest be 
 pleased not only to " lead us not into temptation," but also to " deliver 
 us from " all " evil " both of soul and body. And, therefore, we say, 
 Amen. So be it. 
 
 THE SEQUEL OF OUR LORD's PRAYER. 
 
 P. Then straightway, taking up the last words of our Lord's most 
 holy Prayer, and, as it were, paraphrasing its last petition, the priest 
 continues : " Deliver us, O Lord, we beseech Thee, from all evils, 
 present, past, and future, and through the intercession of the blessed 
 and glorious ever Virgin Mary, Mother of God, with Thy blessed 
 Apostles, Peter and Paul, and Andrew, and all the Saints, grant of 
 Thy goodness peace in our days, that, being holpen by the aid of Thy 
 mercy, we may be ever free from sin, and secure against all disturb- 
 ance, through," etc. During this prayer the priest holds the paten 
 in his right hand, and at the words, " Grant of Thy goodness peace in 
 our days," he crosses himself with it from the forehead to the breast, 
 and across the shoulders ; at the words, " that by the aid," he kisses 
 the paten, and then, with all reverence and devotion, places it under 
 the Sacred Host. 
 
 C. What is the meaning of these actions ? 
 
 P. The priest signs himself with the paten, to remind himself 
 that all our hope of that peace and deliverance from evil, for which 
 he is then praying, is in the Passion and Death of Christ ; and he 
 kisses it, as though it were the Feet of Christ, or the ground beneath 
 His feet, to intimate his ardent love of peace, both of soul and body, 
 in Him. 
 
 1 THE "pax DOMINI." 
 
 C. What now follows ? 
 
 P. The priest, having uncovered the chalice while he concludes 
 the forementioned prayer, and adored the precious Blood of our 
 Lord, concludes it with the words, through the same Christ our Lord, 
 during which he breaks the Sacred Host over the clialice into two parts, 
 one of which he places on the paten, and then from the remaining 
 part breaks off also a small portion which he holds over the chalice, 
 in the meantime joining on the part from which he has taken it to
 
 50 ORDER AND CEREMONIAL OF THE MASS. 
 
 the part previously laid on the paten. With the particle in his hand, 
 he says, as the conclusion of the prayer, " For ever and ever." R. 
 Amen. Then he adds, at the same time making three crosses over the 
 chalice with the particle, " The peace ►J* of our Lord -f" be always •{* 
 with you." And then he drops the particle into the chalice, saying, 
 " May this commixtion and consecration of the Body and Blood of 
 our Lord Jesus Christ be to us receiving it unto life eternal." 
 
 C. Explain, sir, if you please, these various and apparently most 
 important ceremonies. 
 
 P. To begin, then, with the fraction, or breaking, of the Sacred 
 Host. This is found in the ancient Liturgies. The Sacred Host was 
 everywhere divided, but not always into the same number of portions. 
 The Liturgy of St. James appoints a division into two parts only ; the 
 Greeks divide into four, following St. Chrysostom ; but the Latins have 
 always used the division into three. The practice comes from the in- 
 stitution of Christ and the example of the Apostles. For the three 
 former Evangelists expressly tell us that our Lord brake the bread ; 
 St. Luke says, describing the feast at Emmaus (which appears to have 
 been a celebration of the Holy Eucharist), that our Lord took bread, 
 and blessed, and brake it (c. xxiv. 30) ; and adds, that our Lord was 
 known thereby (v. 35). From the Acts we learn that the disciples as- 
 sembled to break bread (c. xx. 7) ; and St. Paul says, " The bread 
 which we break " (1 Cor. x. 16). 
 
 C. Can the Body of Christ, then, be broken ? 
 
 P. No ; the division is in the species or form alone ; the Body of 
 our Lord remains unimpaired and alike in every portion of the conse- 
 crated matter. As the Church sings in the Sequence for the Feast of 
 Corpus Christi the words of the great St. Thomas of Aquin : 
 
 " And they who of their Lord partake, 
 Nor sever Him, nor rend, nor break ; 
 
 Nought lacks and nought is lost ; 
 The boon now one, now thousands claim, 
 But one and all receive the same, 
 
 Keceive, but ne'er exhaust." * 
 
 • " A sumente non concisus, 
 Non confractus, non divisua. 
 
 Integer accipitur ; 
 Sumit unus, sumunt mille, 
 Quantum iste, tantum ille, 
 Uec sumptus consumitur.*'
 
 And a^ain : 
 
 THE "pax DOMINI." 51 
 
 ,g.aiii: 
 
 " Nor be thy faith confounded, though 
 The Sacrament be broke ; for know 
 The life which in the whole doth glow 
 
 In every part remains ; 
 The Substance which those portions hide. 
 No force can cleave ; we but divide 
 The sign — the while the Signified 
 Nor change nor loss sustains." * 
 
 C. What is probably the reason of this division of the Sacred Host ? 
 
 P. It suflBces for the Church to know that, in making it, she is fol- 
 lowing the institution of Christ and the practice of the Apostles. 
 Nevertheless, various significations of the action have been found by 
 holy men, of which one of the most appropriate and devout is that 
 which sees in the three several j^ortions of the Sacred Host symbols of 
 the three sections of the Church at the time of the Resurrection, — the 
 Court of Heaven, the " Spirits in prison," to whom Christ preached 
 during the three days in which His Divine Soul and Body were sepa- 
 rated, and the Faithful on earth. Of these the departed in Christ 
 were, at the Resurrection, united with the glorious Church, as repre- 
 sented by the larger portion of the Sacred Host ; while the smaller jDor- 
 tion, the Church militant, is, as it were, plunged into the chalice, that 
 is, made to partake of the sufferings of our Lord. 
 
 You should observe, however, that one such symbolical application 
 of these mysteries by no means precludes others. For what is certainly 
 true of the Blessed Eucharist, as it is the heavenly nourishment of our 
 souls, is no less true of it as it supplies food of meditation to a devout 
 spiritual ingenuity. It is the "sweetness of every taste." All the 
 powers of the mind are set in action upon its exhaustless materials. 
 It exercises, without either satisfying or yet wearying, the intellect ; 
 it leads the imagination into a new world of wonders, where, with the 
 clue of a devout intention, and under the guidance of the Saints, she 
 may expatiate at will without danger of error, and certainly without 
 limit of discovery. 
 
 * "Fracto demum Sacramento 
 Ne vacilles, sed memento 
 Tantum esse sub fragmento 
 
 Quantum tolo tcgitur. 
 Nulla rei fit scissura 
 Signi tantum fit fractura, 
 Qua nee status iieo statura 
 
 Signati miuuitur."
 
 62 ORDER AND CEREMONIAL OF THE MASS. 
 
 THE "AGNUS DEl" AND PRAYERS BEFORE COMMUNION. 
 
 C. Proceed, sir, if you please, with your explanation of the Mass. 
 
 P. We have now reached the " Agnus Dei," which is the beginning 
 of the priest's preparation for receiving the Holy Communion. It con- 
 sists in an address, thrice rejDeated, to our Blessed Lord as the Lamb 
 of God, slain for the remission of sin, and is said by the priest with 
 eyes fixed on the Sacred Host : 
 
 "0 Lamb of God, who takest away the sins of the world, have 
 mercy upon us"; and these words he repeats thrice. The third time 
 he says, " Lamb of God, who takest away the sins of the world, grant 
 us Thy peace." This address appropriately follows the " Pax Domini " : 
 for it was just after our Lord had said to His disciples, " Peace be to 
 you," that He gave them power of remitting sins (St. John xx. 21-23). 
 The prayer refers to the words of the Baptist : " Behold the Lamb of 
 God, behold Him who taketh away the sin of the world " (St. John i. 
 29). The triple repetition of the " Agnus Dei " was ordered by Pope 
 Sergius, toward the end of the sixth century. It is considered to be 
 in honor of the Holy Trinity, who " sent forth the Lamb, the Ruler of 
 the earth " (Isaiah xvi. 1), and gives a peculiar intensity to the prayer. 
 
 G. Why is " grant us Thy peace " said the third time, in the place 
 of " have mercy upon us " ? 
 
 P. Anciently each petition was in the same words ; but as persecu- 
 tions multiplied, the third was changed into a prayer for the peace of 
 the Church. This, at least, is the account given. 
 
 C. AVhat ceremonies are here used ? 
 
 P. The priest begins the " Agnus Dei " with hands joined before 
 him ; but when he comes to the words, " have mercy upon us," he 
 places the left hand upon the altar, and with the right strikes his 
 breast, in token of humility and contrition. 
 
 C. Is the " Agnus Dei " always said in the Mass % 
 
 P. Yes ; except on Good Friday, when it is omitted, together with 
 all this portion of the Mass, out of respect to the great Sacrifice con- 
 summated on that day ; and on Holy Saturday, when the Mass, which 
 is in honor of the Resurrection, is also shortened, because the heart of 
 the Churcli is, as it were, too full of joy to say many words. In Masses 
 of the Dead, as we shall hereafter see, the form of the " Agnus Dei " 
 is changed. 
 
 C. What follows the " Agnus Dei " « 
 
 P. Three prayers, in immediate preparation for the communion of 
 the priest. In the first of them, the Church prolongs her petition for
 
 IxiE "AGNUS DEl" AND PRAYERS BEFORE COMMUNION. 53 
 
 peace which she had before summed up in the last "Agnus Dei." 
 She continues : 
 
 "O Lord Jesus Christ, who didst say to Thine Apostles, Peace I 
 leave to you, My peace I give to you ; regard not my sins, but the 
 faith of Thy Church ; and vouchsafe, according to Thy will, to pacify 
 and unite it together, who livest and reignest, God, world without 
 end. Amen." 
 
 C. Why does the Church speak so much of peace in this part of 
 the Mass ? 
 
 P. Because by the union of the two species in the chalice at the 
 " Pax Domini " is mystically represented the reunion of the Most 
 Sacred Body and Blood of our Lord in His glorious Resurrection, the 
 first-fruits of which were bestowed in the gift of peace to the disci- 
 ples : (see St. John xx. 19, 21, 26). Then it was that our Lord ratified 
 the promise, of which we remind Him in this prayer, made on the 
 eve of His death (St. John xiv. 27). In like manner, the Church also, 
 while commemorating in the holy mysteries the glorious Resurrection, 
 takes the oi)X)ortunity of asking Him to extend to the faithful of 
 all times the benefit of that same precious legacy ; and particularly in 
 reference to the Holy Communion of His most Sacred Body and 
 Blood, for which the peace of God is the best preparation, as it is also 
 its most blessed fruit. 
 
 This latter prayer the priest says with head inclined, and hands 
 joined, and resting upon the altar. In the same posture he repeats 
 also the following prayers : " O Lord Jesus Christ, Son of the living 
 God, who by the will of the Father, and with the co-operation of the 
 Holy Ghost, by Thy death hast given Life to the world ; deliver me 
 by this Thy most sacred Body and Blood from all my iniquities 
 and from all evils, and make me to cleave always to Thy Command- 
 ments, and never permit me to be separated from Thee, who with the 
 same God the Father, and with the Holy Ghost, livest and reignest, 
 God, world without end. Amen." 
 
 The third prayer, which the priest says directly before receiving 
 the sacred Body of our Lord, is as follows : " Let not, O Lord Jesus 
 Christ, the receiving of Thy Body, which I, all unworthy, presume to 
 take, be to me unto judgment and condemnation ; but, according to 
 Thy goodness, let it profit me to the safe keeping of soul and body, 
 and to spiritual healing, who livest and reignest with God the Father 
 in the unity of the Holy Ghost, God, for ever and ever. Amen." 
 
 These prayers require no other remark than that which a careful 
 perusal will suggest. You will observe several blessings, which in 
 the former are asked through Holy Communion ; viz., 1. Deliverance
 
 54 ORDER AIS^D CEREMONIAL OF THE MASS. 
 
 from personal sins ; 2. From all evils ; 3. Adherence to the Divine 
 precepts ; 4. Adherence to God Himself. The latter prayer is, on the 
 other hand (as couched in the language of deepest humility), depre- 
 catory of evils as well as supplicatory of benefits, and asks that the 
 priest may not (after the awful threatening of the Apostle ; 1 Cor. 
 xi. 29) receive judgment to himself in partaking of these holy mys- 
 teries, but contrariwise, the nourishment of soul and body, and the 
 cure of all diseases. 
 
 C What devotion may the faithful use at this time ? 
 
 P. They should put themselves into communion with the prie«t, 
 and endeavor, as much as possible, to join in his intentions. 
 
 THE COMMUNION OF THE PRIEST. 
 
 C. At this part of the Mass I observe that the priest kneels down. 
 
 P. Yes ; he first adores on his knees our Lord, whom he is about 
 to receive ; for, as St. Augustine says, " none doth eat the flesh of 
 Christ till he have first adored"; then rising, he says, still in secret, 
 some words derived from Ps. cxv. 5, 13, excepting that for " chalice of 
 salvation," he here says " Bread of Heaven." The words he uses are 
 these : " I will receive the Bread of Heaven, and will call upon 
 the name of our Lord." The words are again repeated, and in the 
 form in which they stand in the Psalms, at the Communion of the 
 Chalice. 
 
 C. Again I observe that the precious Body of our Lord is called 
 "Bread." 
 
 P. It is so ; there being, as I have already observed, no danger of 
 any doctrinal mistake, when the great verity of Transubstantiation is 
 so fully secured by the whole language and ceremonial of the Mass. 
 Our Saviour having called Himself the " Living Bread which came 
 down from Heaven " (St. John vi. 1), we may confidently speak of Him 
 under that gracious and beneficent image. 
 
 And here, dear brother, I cannot but draw your devout attention 
 to the sweetness of this expression of confidence, as following directly 
 upon the last most humble prayer. The priest first prepares himself 
 by humility for adoring his Lord ; then rising up, as if with renewed 
 strength, he goes on to adventure on receiving Him almost with a 
 holy freedom and boldness. Tlien, having reverently taken his Beloved 
 into his hands, he is again seized with awe, and the Church puts the 
 lowly words of the good centurion into his mouth. He says aloud, 
 "Lord, I am not worthy"; and then continues in secret, "that Thou 
 shouldest enter under my roof ; but only speak the word, and my
 
 THE COMMUNION OF THE FAITHFUL. 55 
 
 soul shall be healed." And these humble words he repeats thrice, 
 each time striking his breast. At length he receives the Body of our 
 Lord, making with the Sacred Host the sign of the Cross, as he says 
 the words, " The Body," and the rest ; and then joining his hands, re- 
 mains for some seconds in profound meditation on the great Gift of 
 which he has been made partaker. Then he uncovers the Chalice imme- 
 diately (so it is prescribed in the rubric), saying the words of the 115th 
 Psalm, V. 12 : " What shall I render to the Lord for all that He hath 
 rendered to me ?" and goes on to adore the precious Blood of our Lord. 
 Rising from his knees, he removes from the corporal upon the paten 
 any particles of the Blessed Sacrament of our Lord's Body which may 
 appear on it ; and then with the thumb and foreiinger of the right 
 hand, or one of them, transfers them all, together with any which 
 may be upon the paten, into the chalice. This over, he continues, in 
 the words of the 115th Psalm : " I will receive the Chalice of salvation, 
 and will call upon the name of the Lord." Then making with the 
 Chalice the sign of the Cross, he receives the precious Blood with the 
 words, " The Blood," and the rest. 
 
 THE COMMUNION OF THE FAITHFUL. 
 
 P. At this point the priest administers the Holy Communion to 
 any of the Faithful who, being duly qualified, may desire it. 
 
 C. May he, then, refuse Communion to any who desire it ? 
 
 P. Yes ; he not only may, but is bound to withhold the Adorable 
 Sacrament from any excommunicated i)erson, or notorious sinner, or 
 person approaching it without due external reverence. 
 
 C. What are the other qualifications of a Communicant, besides 
 being under no ecclesiastical or public disqualification ? 
 
 P. The Communicant should be in the state of grace ; either free, 
 or having been by confession and absolution freed, from mortal sin ; 
 he must have fasted strictly from the preceding midnight, and of 
 course approach with the requisite disjDOsitions. 
 
 C. Is the state of fasting obligatory upon Communicants, and what 
 are the conditions of it ? 
 
 P. It is not obligatory only, but indispensable, except in the case 
 of persons in danger of death, who receive the Holy Sacrament in the 
 way of Viaticum {i. <?., as a provision for their passage into the unseen 
 world), and in one or two other extreme cases ; as, for instance, when 
 priests, in order to avoid some yet graver violation of the Church's 
 rules, are allowed to receive it, after having previously, and, of courso. 
 without foresight of such emergency, broken their fast.
 
 S6 ORDER AND CEREMONIAL OF THE MASS. 
 
 C. But do not priests say three Masses, and consequently receive 
 the Blessed Sacrament three times on Christmas-day 1 
 
 P. Yes ; and in countries where there is a scarcity of priests, they 
 are sometimes allowed, even at other times, to duplicate, i. e., to saj^ 
 Mass twice on the same day. But in neither of these cases do they 
 partake of any food or liquid, except the Holy Sacrament itself, which, 
 not being ordinary food, is not considered to militate against the fast, 
 and consequently they do not drink the wine, or wine and water, of 
 the Ablutions,* till the last of the Masses which they say on the same 
 day. 
 
 C. And now, sir, about the nature of this fast before Communion. 
 Does it, like the ecclesiastical fast, allow of taking liquids ? 
 
 P. No ; it is what is called a physical, i. e., natural, fast, and pre- 
 cludes the swallowing of any food or liquid whatever ; so that water, 
 taken even by accident, would debar the person from going to Com- 
 munion on the same day. 
 
 G. What, even a drop ? 
 
 P. A drop swallowed by accident along with the natural secretion 
 of the mouth is a case excepted by the rubric from the general law. 
 
 C. How minute are these provisions ; an enemy might say, how 
 trivial ! 
 
 P. Yes ; but he would be a very shallow reasoner ; for consider 
 only the natural tendency of men to encroach upon laws which are 
 not carried out into detail, and you will acknowledge the wisdom of 
 the Church in making no exceptions to her rules but such as are re- 
 quired by necessity and charity. 
 
 G. Be pleased, sir, to explain the manner of giving Communion, 
 during Mass, to the Faithful. 
 
 P. The priest, having received of the chalice, takes a sufficient num- 
 ber of the Sacred Hosts, of a smaller size than that used for the Sacri- 
 fice, either on the paten, or in the ciborium, the vessel in which they 
 remain in the tabernacle on the altar. These particles have either been 
 consecrated in the Mass, or reserved from former consecrations. Plac- 
 ing them on the paten, or if they be in the ciborium, uncovering it, he 
 first adores the sacred Body of our Lord, and then turning sideways 
 toward the people, in order not to turn his back on the Blessed Sacra- 
 ment, he pronounces over the communicants the two prayers of Abso- 
 lution, at the same time blessing them with his hands, saying, " May 
 Almighty God have mercy upon you, forgive you your sins, and lead 
 you to life eternal. Amen." And then: "May the Almighty and 
 
 * See page 60.
 
 THE COMMUNION OF THE FAITHFUL. 57 
 
 merciful Lord grant you indulgence, absolution, and remission of your 
 sins." 
 
 Q. Are not these the same prayers which were used at the begin- 
 ning of Mass ? 
 
 P. Yes ; with these exceptions, that here " your sins " is said for 
 " our sins "; and the form not being simply precatory, but authoritative 
 also, it is accompanied by an act of benediction. 
 
 The priest then turns to the altar, and having again adored on his 
 knee, takes into his hand the paten, or vessel containing the Sacred 
 Hosts, and slightly raising one of them, so as to exhibit it to the 
 people, he pronounces aloud the whole of the following words, repeat- 
 ing them three times, " Lord, I am not worthy that Thou shouldest 
 enter under my roof ; but only speak the word, and my soul shall be 
 healed." After the third time, he descends the altar-steps to the com- 
 municants, to whom he administers the Blessed Sacrament, beginning 
 from those at the epistle side. 
 
 CJ. Can Communion be given out of Mass ? 
 
 P. Yes, if there be a reason. In that case, the priest habited in a 
 surplice, with a stole of the color appropriate to the day,* communi- 
 cates the faithful from the pre-consecrated Hosts reserved for that 
 purpose in the tabernacle ; and the communion over, he returns to the 
 altar, saying the Antiphon at the Magnificat on the Feast of Corpus 
 Christi, "-0 sacrum conmmumy " O sacred Banquet, in which Christ 
 is received, the memory of His Passion cherished, the mind filled with 
 grace, and a pledge given to us of future glory "; wdth the versicle and 
 response from the Book of Wisdom : V. " Thou didst give them Bread 
 from heaven." R. " Having in it all that is delicious." And then the 
 Collect of Corpus Christi : " O God, who under this wondrous Sacra- 
 ment hast left us the memory of Thy Passion ; grant us, we beseech 
 Thee, so to venerate the sacred Myst-eries of Thy Body and Blood, that 
 we may constantly experience the fruit of Thy redemption ; Who 
 livest and reignest," etc.f Then the communicants are dismissed \\ith 
 the blessing, " The benediction of God Almighty, Father, -f" and Son, 
 and Holy Ghost, descend upon you, and abide with you always." This 
 is said in the plural number even when there is but one communicant. 
 But when Communion is given in the Mass, this benediction is not said, 
 because the communicants are blessed in the Mass itself. 
 
 * See Rituale Romanura. But white may be used. 
 
 f Durin!^- Easter-time, A.llehiia is added to the versicle and response, and the following 
 prayer said instead of " Deus qui nobis": "Pour into us, O Lord, we beseech Thee, the 
 Spirit of Thy love, and as Thou hast satisfied us with paschal sacraments, make us iu Thy 
 pity to be of one heart ; through," etc.
 
 58 OEDER AND CEREMONIAL OF THE MASS. 
 
 THE COMMUNION OF THE FAITHFUL CONTINUED. 
 
 C. I suppose that the chief part of the Mass is now over ? 
 
 P. Yes ; all divines consider that the Sacrifice is complete in the 
 Communion ; and it is the common opinion that the Consecration is 
 alone essential to it. Even those, however, who so hold, regard the 
 Communion as necessary to its integrity. And, accordingly, the 
 Church makes the greatest point of the Sacrifice not being interrupted 
 before the communion of the priest, which is the consumption of the 
 Holy Victim, Should the celebrating priest die between the consecra- 
 tion and communion, or in any other way be disabled from proceed- 
 ing to complete the Sacrifice, the rubric prescribes that another priest 
 be called in to carry on the Mass. And so strong is the Church on 
 this point, that she even waives in its favor her all but necessary rule, 
 which requires that the holy Communion should be received fasting ; 
 for in this extreme case she allows a priest who is not fasting to pro- 
 ceed with the Mass, where another cannot be found. 
 
 O. What is a priest to do who forgets that he has accidentally 
 broken his fast till he has begun and got some way in the Mass ? 
 
 P. If he should have begun the Canon, all agree that he ought not 
 to break off ; if he has not reached the Offertory, all agree that he 
 should do so ; if the disqualification be remembered between the 
 Offertory and the Canon, he would not err in adopting either course ; 
 still it would be better to desist. 
 
 C. And a person going to Communion, who remembers, when he 
 is kneeling to receive it, that he is similarly disqualified ? 
 
 P. If the person could withdraw without particular observation, 
 it would be best to do so ; otherwise it would be better to receive, 
 on account of scandal which might ensue from retiring at the last 
 moment. 
 
 C. And what now, if one were to remember, after having received, 
 that one had previously broken fast ? 
 
 P. In all such cases, where there has been no wilful irreverence, 
 or neglect, we should make ourselves perfectly easy. To admit scru- 
 ples in such cases is far worse than to commit a mere material fault, 
 i. e., a fault which is only such in itself, not in the individual. 
 
 C. AVe have got into a digression, and may as well go on with it 
 a little longer. What should be done, if by accident the Blessed Sac- 
 rament were to fall in the act of conveying it into the mouth of the 
 communicant ? 
 
 P. A cloth or card is always held under the chin. If the Blessed 
 Sacrament fall by accident into the ciborium, or on the paten, nothing
 
 THE COMMUNION OF THE FAITHFUL. 59 
 
 needs to be done (as the vessels are sacred), though every care must 
 be taken to prevent any such accident at all. But if it fall on the 
 cloth, or what is worse, on the ground, the spot on which it rests 
 must be noted and carefully washed, and the water which has touched 
 the spot thrown into the sacrarium (or drain of sacred liquids). In 
 such a case the communicant should assist the priest to observe the 
 spot. If (which is unlikely, but possible) it were to fall on the dress 
 of the communicant, the best thing to do would be to note the spot, 
 and go after Mass into the sacristy to get it washed. The priest, of 
 course, and not the communicant, must remove the Blessed Sacrament 
 from the dress. 
 
 G. May the Blessed Sacrament ever be touched except by a priest ? 
 
 P. By no means whatever ; if done consciously and intention- 
 ally, out of irreverence, or even negligence, it would be a mortal sin so 
 to touch it. 
 
 O. Accidents at the time of communion must be very distressing. 
 
 P. Nothing should be very distressing which is purely uninten- 
 tional ; however, I do not deny that we may well be distressed, within 
 due limits, at any even purely accidental injury to the Majesty of our 
 Lord in the Blessed Sacrament ; and on this account communicants 
 should be very careful to assist the priest in xhe act of giving com- 
 munion, by opening the mouth and presenting a sufficient surface of 
 the tongue, though without opening tlie mouth too wide, or drawing 
 the head too much back (which looks unseemly), or holding the 
 tongue too much down, which is dangerous. 
 
 But now to proceed with the explanation of Mass. The priest, 
 having received of the chalice, or if there be communicants, having 
 rearranged everything on the altar after communicating the Faithful, 
 first inspects the paten, and receives any atoms of the Blessed Sacra- 
 ment which may have escaped his notice, then holding out the chalice 
 to the server, he goes on to receive the first ablution.
 
 60 ORDER AND CEREMONIAL OF THE MASS. 
 
 PART III 
 ^rom ttxe ^omtnunxou to tUc gM of gt^asB* 
 
 CHAPTER I. 
 
 THE ABLUTIONS. 
 
 C. WTiat are the ablutions ? 
 
 P. They are wine and wine and water poured into the chalice, and 
 afterward received by the priest, in order to insure his receiving any 
 particles of the Sacred Blood remaining in it. The first ablution con- 
 sists of wine only, which is poured into the chalice in about the same 
 quantity as at the offertory. The priest, while it is being poured in, 
 says the following prayer : " Let us, O Lord, with pure mind receive 
 what we have taken with our mouth, and may it of a temporal gift 
 become an eternal remedy." 
 
 C. Why is holy Communion called a " temporal gift " ? 
 
 P. Because it is received in this our state of pilgrimage. 
 
 When the wine is poured in, the priest turns round the chalice, so 
 as to let the wine take up any drops which may have adhered to the 
 inside, and then drinks it. Once more glancing at the paten (this 
 being the last suitable opportuntity of receiving any minute fragments 
 of the Blessed Sacrament) he sets it down, and holding the thumb 
 and forefinger of each hand joined over the chalice, he takes it to the 
 epistle side, where the server pours first wine and then water over his 
 fingers into the chalice. The priest, having wiped his fingers, receives 
 the wine and water. 
 
 C. Why does the priest wash his fingers and receive the ablution ? 
 
 P. To guard against any fragment of the Blessed Sacrament ad- 
 hering to them, and to secure his eating and drinking the whole fruit 
 of the consecration. 
 
 C. Why is water used as well as wine ? 
 
 P. In order to neutralize the sacred species, which wine alone does 
 not neutralize. There should therefore be at least as much water as 
 wine infused. 
 
 C. Does the priest say any prayer at the second ablution ? 
 
 P. Yes, before he receives it, he says, "May Thy Body, O Lord, 
 which I have taken, and Thy Blood which I have drunk, cleave to my
 
 THE " COMMUNIO " AND POSTCOMMUJSriON. 61 
 
 interior : and grant that no stain of sin may remain in me, whom pure 
 and holy Sacraments have refreshed, who livest and reignest for ever 
 and ever. Amen." 
 
 C. I observe that all the latter prayers have been addressed to our 
 Blessed Lord. 
 
 P. Yes, from the " Agnus Dei " till the " Postcommunion." 
 
 C. \\Tiyisthis? 
 
 P. Because all these prayers relate directly to the act of holy 
 Communion. 
 
 C. Why does the priest here stay at the middle of the altar ? 
 
 P. To wipe and rearrange the chalice and paten, and cover them 
 with the veil. All these things the Church desires to be done with 
 care and neatness, but without needless delay. 
 
 CHAPTER II. 
 
 THE "COMMUjSTIO" AND POSTCOMMUNION. 
 
 C. What is the " Communio " ? 
 
 P. A short sentence so called because said, and (at Solemn Mass) 
 also sung, immediately after the communion of the Faithful, the 
 Missal having been previously removed by the server from the gospel 
 to the epistle side. 
 
 0. Has this been always in the Mass ? 
 
 P. It has not. In the time of St. Ambrose the priest said the 
 " Nunc dimittis " in his own name and that of the Faithful. In some 
 other ancient Liturgies a psalm was said in this place ; but in process 
 of time it appears to have been curtailed into a single verse or sentence, 
 like the Introit and Offertory. 
 
 C. What is the purport of the verse called " Communio " ? 
 
 P. It bears upon the subject of the Mass, where proper to any 
 Festival. At other times it generally embodies some holy sentiment 
 or edifying lesson. 
 
 C. Why is it so short ? Is not this a departure from antiquity ? 
 
 P. I have said that it is probably abbreviated from some longer 
 devotion. But it is our duty to take every provision of our Holy 
 Church as it comes before us, and never to contrast her manner at one 
 time with her manner at another, to the disadvantage of any one of 
 her institutions. The ancient Church was best for the ancients, and 
 the modern Church is best for us. Holy Scripture itself discourages 
 such comparisons as "foolish." It says, "Say not. What thinkest 
 thou is the cause that former times were better than they are now ?
 
 62 OEDER AND CEREMONIAL OF THE MASS. 
 
 for tMs manner of question is foolish." * As there was in ancient times 
 a beauty in the prolixity of these forms, so there is also now a beauty 
 in their brevity, as they enable persons in the world, who cannot spare 
 a long time for their devotions, to assist at the public offices of the 
 Church and reap their fruit. Moreover it is ever to be borne In mind 
 that the essence of the Mass is not a form of prayer, but a great action, 
 to which all the words contained in it conspire, and are entirely sub- 
 ordinate ; so that whether more or fewer, they fulfil their office with 
 the like effect. And this may reconcile you to a more rapid enuncia- 
 tion of those words than, jDerhajDS, you can at first understand to be 
 consistent with devotion. It is no doubt very possible to be rapid 
 even to irreverence in saying Mass. But it is also possible to be too 
 slow. Many persons of undoubted piety find themselves greatly 
 assisted in devotion by a rapid articulation, as being apt to lose the 
 spirit of their action in proportion as they make too much of its, form. 
 IN'othing, indeed, is more to be guarded against in celebrating the 
 Church offices than languor and heaviness. The ministry of the 
 angels, of which ours is the earthly counterpart, is likened to the 
 briskness of a darting fire. All this is especially true of Mass, for 
 the reason I have given ; that it is, even beyond other religious serv- 
 ices, an act. 
 
 C. Thank you, sir ; this thought will be of great use to me in 
 checking harsh judgments and restless imaginations. — With what 
 sentiments, should the Faithful listen to the " Communio " ? 
 
 P. They should join with the Church in thanksgiving to our Lord 
 for the great Gift of Himself. But, remember, I am here instructing 
 you in the ceremonies, not undertaking, except in this indirect way, 
 to supply you with devotions. 
 
 THE POSTCOMMUNION. 
 
 C. What is the Postcommunion 2 
 
 P. That part of the Mass which immediately follows the Com- 
 munion, and precedes the termination of the whole. 
 
 Having, then, passed from the epistle side to the middle of the 
 altar, the priest kisses it, and says, turning to the people, " Our Lord 
 be with you "; which is answered as usual by the people. Then mov- 
 ing again to the epistle side, he reads the Postcommunion Collects, 
 one or more, according to the number of the Collects for the day. 
 You should know that every Collect, whether of the season, or occa- 
 sional, has its proper Secret and Postcommunion belonging to it. 
 
 *Ecclus. vii. 11.
 
 THE POSTCOMM UNION". ' 63 
 
 And as the Postcommunions correspond in number, so do tliey like- 
 wise in subject, form, and ceremonies accompanying, with the Collects 
 which have gone before them, I will take two specimens : the Collect 
 for "the Suffrages of the Saints," beginning "A cunctis," which is 
 used at certain times to make up the requisite number of Collects on 
 a semi-double festival ; and another occasional one for Bishops and 
 their flocks. Here are these Collects with their proper Secrets and 
 Postcomm anions. 
 
 Collect. 
 
 Defend us, Lord, we beseech Thee, from all dangers both of mind 
 and body ; and by the intercession of the blessed and glorious Ever- 
 Virgin Mary, Mother of God, with Thy blessed Apostles Peter and 
 Paul, and blessed N., and all the Saints, grant us of Thy goodness, 
 salvation and peace, that all adversities and errors being destroyed, 
 Thy Church may serve Thee in secure liberty. Through the same. 
 
 Secret. 
 
 Hear us, God of our salvation, and by the virtue of this Sacra- 
 ment protect us from all enemies both of mind and body ; granting us 
 grace for the present, and glory in time to come. Through our Lord. 
 
 Postcommunion. 
 
 We beseech Thee, Lord, that the offering of the Divine Sacra- 
 ment may cleanse and fortify us ; and by the intercession of Blessed 
 Mary, Mother of God, with Thy blessed Apostles Peter and Paul, and 
 blessed N., and all the Saints, may make us clean from all perversities 
 and ready for all adversities. Through the same. 
 
 C. Does the letter N". stand for some other saint ? 
 
 P. Yes ; it is usual to insert there the patron of the church or 
 country ; thus, St. George is named in England, except where there is 
 some special patron of the place, as in a college, etc. Should the 
 patron happen to be St. Michael the Archangel, St. John the Baptist, 
 or St. Joseph, spouse of the Blessed Virgin, the name of such patron 
 is to be prefixed to those of the Apostles St. Peter and St. Paul. 
 
 The following is the other Collect, with its two accompaniments. 
 
 Collect. 
 
 Almighty and eternal God, who doest great wonders alone, send 
 forth on Thy servants, and on the congregations committed to their 
 charge, the Spirit of Thy healthful grace ; and that they may truly
 
 64 ORDER AND CEREMONIAL OF THE MASS. 
 
 please Thee, pour on them the continual dew of Thy blessing. Through 
 our Lord. In the unity of the same. 
 
 Secret. 
 
 Be propitious, Lord, to the sacrifices of Thy people ; that wnat 
 we celebrate for them with a devout mind, in honor of Thy Name, 
 they may know to profit them unto healing. Through the same. 
 
 Postcommunion. 
 
 Accompany, O Lord, with Thy protection those whom Thou dost 
 recreate with a heavenly gift ; and as Thou never ceasest to cherish 
 them, so grant them to become worthy of eternal redemption. Through 
 the same. 
 
 These specimens will show you the several characters of the Col- 
 lect, Secret, and Postcommunion. The Collect asks for some bless- 
 ing, without, in general, any special reference to the Sacrifice ; the 
 Secret adverts to the sacrifice about to be offered ; the Postcommunion 
 to its fruits in the soul. 
 
 In Lent, as often as the Mass is of the season, the priest here says, 
 "Let us pray: humble your heads before God"; and then recites a 
 short penitential prayer. 
 
 THE END OF MASS. 
 
 p. And now the priest, having closed the Missal if there be no 
 final Gospel, or left it open for the server to remove, if there be, goes 
 to the middle of the altar, and once more addresses the people with 
 " Our Lord be with you," to which they respond. Then he says, ac- 
 cording to the day, "Ite, missa est," or "Benedicaraus Domino"; 
 in the former case turning toward the people, in the latter toward 
 the altar. 
 
 C. What mean these short forms, and why do they differ on dif- 
 ferent days ? 
 
 P. " Ite, missa est" means, " Depart, the sacrifice is over"; "Bene- 
 dicamus Domino " means, " Let us bless our Lord." The difference of 
 subject shows why one is said to the people and the other to God. 
 As to the several uses of these forms, " Ite, missa est " is the more 
 jubilant of the two, and is therefore used on all days when " Gloria in 
 excelsis " is said in the Mass ; " Benedicamus Domino " is proper to 
 days on which " Gloria in excelsis " is not said, such as f erias (or 
 week-days), to penitential seasons, and to Votive Masses (except of 
 the Angels or of the Blessed Virgin, when said on Saturday). The
 
 THE END OF MASS. 65 
 
 rule is, that when the " Te Denm " is said in the Divine Office, then 
 " Gloria in excelsis " and " Ite, raissa est " are said in the Mass, and 
 vice versa. But Votive Masses, being out of the usual order, furnish 
 exceptions to this rule. j 
 
 C. What account do you give of the form " Ite, missa est " ? ^ 
 
 P. The whole form is probably " Ite, missa est Hostia," " Go, the 
 Victim is sent forth, and received up into heaven." It is equivalent 
 to " Go in peace," which is found in ancient times. "VVe may hear in 
 it the words of the Angel : " Ye men of Galilee, why stand you look- 
 ing up into heaven?" (Acts i. 11.) 'The time of contemplation is 
 over, that of action is come ; go to your work, and think of the visions 
 which have been vouchsafed you.' 
 
 To this dismissal the people respond by the minister, " Deo gra- 
 tias," " Thanks be to God," in imitation of the Apostles, who, when 
 they parted, at the Angel's bidding, from the vision of their peace, 
 " adoring went back to Jerusalem with great joy, and were always 
 praising and blessing God " (St. Luke xxiv. 63). 
 
 C. Is this, then, the time for the people to depart ? 
 
 P. The Mass (properly speaking) is now over, and they are ai 
 liberty to go ; but devout persons always remain, if possible, at least 
 till the priest leaves the altar. Were they to go at this point, they 
 would lose his blessing. 
 
 C. How much of the Mass must be heard in order to fulfil the 
 obligation on Sundays and great kolydays ? 
 
 P. Certainly not less than from the Offertory to the Communion 
 inclusive. The safest opinion says, from the Gospel to the Commun- 
 ion inclusive. 
 
 C. What kind of presence is necessary at Mass in order to hear it ? 
 Must the priest be actually heard or seen ? 
 
 P. No, this is not indispensable ; but the person must be, morally 
 speaking, present, i. e., must form one of the worshiping body. Henc» 
 a person may hear Mass outside a church with the door open, if hfe 
 form one of a continuous train of worshippers, as is often the case in 
 Ireland and other Catholic countries ; or, again, in another room with 
 an opening upon the altar. Thus, in old ranges of ecclesiastical build- 
 ings, the hospital commonly opened upon the chapel, to let the sick 
 hear Mass from their beds, in fulfilment of the Psalmist's words, 
 "Ljetabuntur sancti in cubilibus suis."* You may see the same 
 beautiful arrangement at some colleges in England, to enable the stu- 
 dents to hear Mass when ill in bed. 
 
 * " The saints shall rejoice in their beds " (Ps. xlix. 5). 
 I
 
 66 ORDER AND CEREMONIAL OF THE MASS. 
 
 C. Does not the priest say a prayer in this place ? 
 
 P. Yes ; after the minister has replied in the name of the people, 
 " Deo gratias," he inclines to the altar, and says : 
 
 " O Holy Trinity, may the obedience of my service be well-pleasing 
 to Thee ; and grant that the sacriiice which I, unworthy, have offered 
 in the sight of Thy Majesty may be acceptable to Thee, and a means 
 of propitiation to me and all those for whom I have offered it. Through 
 Christ our Lord. Amen." 
 
 Then kissing the altar, and raising and joining his hands, he blesses 
 the people, saying first toward the altar : 
 
 "May God Almighty bless you." 
 
 Then turning to the people, and making over them the sign of the 
 cross, he continues : 
 
 " Father, and Son, ^ and Holy Ghost." 
 
 Then completing the circuit, he turns toward the altar, goes to the 
 gospel side, and there reads from a card the beginning of the Gospel 
 according to St. John i. 1-14. Or if there be a proper (second) Gospel 
 in the Mass (as on Sundays not kept as such, or on festivals in Lent), 
 he reads this from the Missal, which in that case will have been trans- 
 ferred from the epistle to the gospel side by the server. 
 
 C. Does the priest use the same ceremonies here as in reading the 
 first Gospel ? 
 
 P. He crosses the text of the Gospel, or (if he read from the card) 
 the altar, and himself on the forehead, lips, and breast, but he does 
 not kiss the book at the end. The minister responds as before to the 
 announcement of the Gospel, " Glory be to Thee, O Lord"; but ends, 
 "Thanks be to God." 
 
 C. Does not the priest kneel at some part of the last Gospel ? . 
 
 P. Yes ; he kneels, in honor of the Incarnation, at the words " Et ' 
 Verbum caro factum est," "And the Word was made flesh." 
 
 The priest then, taking the sacred vessels under the veil, as at the 
 beginning of Mass, inclines slightly to the altar and descends the 
 step to the plane below ; where, having bowed, if the blessed Sacra- 
 ment be not in the tabernacle, or gone on one knee if it be, he re- 
 ceives the herretta from the server, and returns to the sacristy as he 
 came from it. 
 
 MASS OF THE DEAD. 
 
 C. Masses of the dead seem to differ in ceremonies from ordinary ' 
 Masses ; will you kindly say in what respects ? 
 
 P I must first tell you how a Mass of the Dead differs in itself 
 from another Mass, and then I will explain the ceremonies. Unlike
 
 MASS OF THE DEAD. 67 
 
 cinother Mass, then, it is offered j)rimarily and specially for the repose 
 of a soul or souls in purgatory ; either for one lately deceased, or on 
 the anniversary or about the anniversary of a death or burial, or at 
 any other time, for one or more to whom the priest is specially bound, 
 as relations, friends, benefactors, superiors ; or, lastly, on All Souls' 
 Day, for all the faithful departed, whom it is also customary to com- 
 memorate by a Collect in special Masses of the Dead, and, at certain 
 times, in the Mass of the day also. In the Missal you will find four 
 different forms of Mass for the Dead : one for All Souls' Day (which 
 is prescribed also for some other occasions), one for the day of death 
 or burial, one for the anniversary of those days, and one termed 
 " Daily," which may be used at any time. There are also added special 
 prayers for deceased persons, such as Bishops, priests, and the parents 
 of the priest (where Catholics), which may be incorporated into the 
 Mass, so as to limit or modify the intention, which would otherwise be 
 general. 
 
 C. I understand you to say that a Mass " pro def unctis " must be 
 offered primarily and specially for the Dead. Must another Mass be 
 offered in the same special manner for the living ? 
 
 P. The special intention of a Mass " pro defunctis " must be for the 
 dead ; but the special intention of another Mass is not necessarily con- 
 fined to the living. 
 
 C. Do the dead, then, gain as much from an ordinary Mass as from 
 a Mass " pro defunctis " ? 
 
 P. As far as the benefit of the Mass itself goes, or as divines say, 
 looking to its fruit ex opere operato, i. e., as an act having an intrinsic 
 efficacy in obtaining the grace of God, for those who are its proper ob- 
 jects, the dead gain as much from one Mass, specially offered for them, 
 as from another. But it is certain that the prayers and other devo- 
 tions, which are directed to their benefit in a Mass for the Dead, carry 
 with them an additional benefit, as divines say, ex opere operantis ; 
 that is, not in virtue of the act itself, but through the pious intentions 
 of the celebrant. 
 
 G. Now, then, as the dead may gain special benefit from an ordinary 
 Mass, can the living gain any benefit from a Mass " for the Dead " % 
 
 P. Certainly from the '' memento " which is made of them in every 
 Mass, Masses for the Dead included. But I should also tell you that 
 the most special benefit of er>ery Mass accrues to the priest ceJehratinc) 
 it, and therefore to one living. And what is called, on the other hand, 
 the general fruit goes to the Faithful at large, whether living or dead. 
 It is, then, what divines call the special fruit (as distinguished from 
 the most special on the one hand, and the general on the other), which
 
 68 OEDER AND CEREMONIAL OF THE MASS. 
 
 avails to the person or persons for whom the priest intends to offer 
 the particular Mass ; and these it is who, in the case of a Mass " for 
 the Dead," must be deceased, and in the case of another, may be such. 
 And now of the ceremonies. 
 
 The vestments, you know, in a Mass for the dead are black. At the 
 foot of, the altar, in the beginning of Mass, the Psalm " Judica " is 
 omitted, probably on account of " Conlitebor Tibi in cithara " (" I will 
 confess to Thee on the harp "), which is inaj)propriate to a mournful 
 occasion. Next, instead of crossing himself as he begins the Introit, 
 the priest makes a cross toward the book, as if he were blessing a per- 
 son. The " Gloria . Patri " is omitted everywhere ; and, of course, the 
 hymn, " Gloria in excelsis." The priest does not say before the Gos- 
 pel, " O Lord, grant me a blessing," nor the prayer following, " May 
 the Lord be in my heart," etc., but goes at once to read the Gospel 
 after the " Munda cor meum" (" Cleanse my heart," etc.). At the end 
 of the Gospel the priest does not kiss the sacred text. The Creed is 
 never said. The water is not blessed by the priest before he pours it 
 into the chalice. At the "Agnus Dei," instead of " Have mercy on us," 
 is said (for the dead), " Grant them rest"; and, the third time, " eternal 
 rest." Consequently, the priest does not strike his breast, because he 
 is praying not for himself, but for others ; neither should the Faithful 
 assisting do so. The first of the three prayers before the Communion 
 is omitted, because it bears upon the prayer for peace in the "Agnus 
 Dei," which is omitted also. At the end, neither " Ite, missa est," nor 
 "Benedicamus Domino" is said, but "Requiescant in pace" ("'May 
 they rest in peace"), always in the plural number, even when Mass is 
 said for one deceased person only. The priest does not bless the peo- 
 ple, but having said the prayer to the Holy Trinity, and kissed the 
 altar, goes at once to read the Gospel of St. John. 
 
 C. Why are blessings omitted ? 
 
 P. Because the Mass is said for the departed, who are beyond the 
 reach of sacerdotal benedictions. 
 
 C. But this does not explain why the priest omits to bless the water 
 at the Offertory, or to ask for a blessing on himself before the Gospel ? 
 
 P. Gavant gives a mystical reason for the former of these omissions. 
 He says that the water is not blessed at the Offertory in Masses of the 
 Dead because it represents the Church militant, as the wine represents 
 Christ ; whereas the dead in Christ have fought the good fight, and 
 though detained from glory, are yet certain of salvation. This, how- 
 ever, is rather a pious construction of the matter than a full account 
 of it. It would seem that all blessings are suspended in Masses of the 
 Dead, either because blessings are joyful things, and these Masses are
 
 MASS OF THE DEAD. 69 
 
 mournful ; or because, inasmuch as the dead, who are chiefly in mind, 
 are not subjects of benediction, therefore the Church, to keej) them 
 continually before her, lets them set the rule of the whole Mass in this 
 particular. 
 
 (7. Do not priests receive stipends for saying Masses, especially 
 Masses for the dead ? Is not this like buying sacred things ? Does it 
 not also give the rich an unfair advantage over the poor ? 
 
 P. Certainly, priests receive stipends for saying Mass, when the 
 benefit of a Mass is wished, and the party wishing it likes, or is able, 
 to make an offering. To your other queries, I answer : 1st. That this 
 remuneration is not purchase-money, but a fee or rather offering ; and 
 I suppose no one denies that the "laborer is worthy of his hire," or 
 that what is given to the clergy is given to the Church. 2d. The rich 
 have certainly a great advantage over the poor in being privileged to 
 contribute, in whatever way, to the service of God's Church or the 
 maintenance of His priests — for a privilege it is to the rich themselves, 
 not any favor to the Church. It may be admitted, too, that the rich 
 gain in this way blessings upon themselves and their friends, whether 
 living or dead, from which the poor are necessarily debarred ; but the 
 poor, on the other hand, have blessings which the rich have not. It is 
 probable that all which the rich gain in the redemption of their souls 
 and those of their relations and friends from purgatory, is more than 
 made up to the poor by the sufferings in which they are so much their 
 superiors, and which, we may hope, are to the poor full often in the 
 place of a purgatory. I should tell you also that Masses, like Indidg- 
 ences, do not profit the dead according to any fixed and known law, 
 as they profit the living ; but as divines say, " by the way of suffrage " 
 only ; or as far as, and in the way, God pleases. Hence, though it be 
 a needful act of piety and charity in richer persons to obtain Masses 
 to be said for themselves and their friends, it is, after all, uncertain in 
 what precise ratio, or according to what fixed principle, the mercy of 
 God is distribiited, in the case of the dead, among rich and poor.* 
 Moreover, you must bear in mind that (besides the opportunity which 
 f)riests have of applying to particular poor the benefit of their disen- 
 gaged intentions in Mass) every Catholic has it in liis power to gain 
 partial or plenary Indulgences for any soul in purgatory in wliom he 
 may be especially interested. But the benefit of Indulgences, when 
 applied to the dead, is limited by the above ccmditions. Let me, then, 
 
 *Perrone gives it as undoubted, " pfetiam temporalcm ipsis (mortuis) non rcmitti certa 
 lege, sed solum per modum suffragii (Sacrificium Missae) eis prodesse, proul Deo placuerit 
 illud acceptare, exquoinfertur effectum hujus Sacriflcii non ita certum ease erga defunctos, 
 sicut est erga viventes." De Eucharist, n. 282.
 
 70 OKDEli AND CEEEMONIAL OF THE MASS. 
 
 observe that all this uncertainty as to the mode and degree in which 
 the living can benefit the departed, while it is no reason for relaxing 
 our charitable efforts on their behalf, is a great reason for doing all we 
 can toward our deliverance from sin, its penalties as well as its guilt, 
 while alive ; according to the spirit of that touching prayer of the 
 Psalmist, " Remitte mihi, ut refrigerer, priusquam abeam.'''' * Or, as 
 it is in the Song of Ezechias, " Vivens, vivens, ipse confitebitur tibi, 
 sicut et ego hodie." f 
 
 C. Does not the celebrated Dies irce occur in the Mass of the Dead 1 
 P. Yes, it is the Sequence. Its use is obligatory on the priest at 
 certain times, optional at others. 
 
 Note A, p. 36. 
 
 The opening words of the " Communicantes " are varied on the greatest Festivals, and 
 during tlieir octaves, as follows : At Christmas, " communicating, and celebrating this most 
 sacred day on which the incorrupt Virginity of the Blessed Mary gave to the world a 
 Saviour." At Epiphany, ". . . . on which Thine Only-begotten, coeternal with Thee in 
 glory, appeared visibly in a bodily form in verity of our flesh." At Easter, " . . . . and cele- 
 brating the most sacred day of the Resurrection of our Lord Jesus Christ according to the 
 flesh." At Ascension, ". . . . on which our Lord, Thine only-begotten Son, placed at the 
 right hand of Thy glory, the substance of our frail nature united with Himself." At Pente- 
 cost, " . . . . celebrating the most sacred day of Pentecost, on which the Holy Ghost mani- 
 fested Himself to the Apostles in the form of fiery tongues." 
 
 Note B, p. 37. 
 
 At Easter and Pentecost, the two great seasons of Baptism, this form is varied thus : 
 " . . , . oblation .... family, which we offer Thee, for these also, whom Thou hast deigned 
 to regenerate of water and the Holy Ghost, grantmg them remission of all sins," etc. 
 
 Note C, p. 39. 
 
 On Holy Thursday, the day of the institution of the Blessed Eucharist, is said, " who, 
 the day before He suffered for our salvation and that of all men, to wit, on this day, took 
 bread," etc 
 
 * "Forgive me, that I may be refreshed before 1 go hence " (Ps. xxxviii. 14). ^ 
 
 f " The living, the living, he shall give praise to Thee, as I do this day " (Is. xxxviii. 19).
 
 APPENDIX. 
 
 I.— HIGH OR SOLEMN MASS. 
 Chapter I. 
 
 C. Wliat is Higli or Solemn Mass ? 
 
 P. High Mass is the celebration of the Holy Sacrifice with the full 
 complement of ministers and solemnities. Sometimes Mass is cele- 
 brated with solemnities, but without the assistance of sacred minis- 
 ters. This is called a " Missa cantata," or " Mass Tvdth music." 
 
 C. Who are the proper ministers to assist the celebrating priest ? 
 
 P. The deacon, who is next to him in sacred orders ; and the sub- 
 deacon, who is next to the deacon. 
 
 C. What are these respective orders and ofiices ? 
 
 P. The deacon is, strictly speaking, the highest minister [i. e., 
 assistant) in the Church ; for the priest does not minister, he offers. 
 The subdeacon is a minister of inferior rank ; but he too is in sacred 
 orders. 
 
 C. Are there, then, orders in the Church which are not sacred ? 
 
 P. Yes ; there are four, called minor orders, through which all 
 who attain sacred orders must pass. They are : 1. Ostiary ; 2. Ex- 
 orcist ; 3. Reader ; 4. Acolyte. 
 
 C. Vs\2X are the offices respectively of the deacon and subdeacon ? 
 
 P. The deacon's office is to assist the priest ; the subdeacon's to 
 assist the deacon. Or rather, the deacon's is to assist at the Sacrifice 
 directly and principally ; the subdeacon's to assist at it indirectly 
 and subordinately. This will ajipear in detail as we proceed. 
 
 C. Are not the clergy who assist the priest at Mass sometimes 
 jDriests like himself ? 
 
 P. When there are none to assist in the proper orders, it is cus- 
 tomary for priests to act as deacons and subdeacons at High Mass. 
 In this case they wear the habits and badges, not of the order to which 
 they have attained, but of those through which they have x>assed, and 
 which they are then fulfilling. 
 
 C. What are these habits and badges % 
 
 P. The deacon wears his stole across the left shoulder, instead of 
 
 (71) •
 
 72 APPENDIX. 
 
 crossed in front like the priest. Also, instead of the chasuble, the 
 deacon and subdeacon wear i3eculiar vestments, called Dalmatic and 
 Tunic, or sometimes Dalmatics only. 
 
 C. Are deacons and subdeacons bound by the same laws as priests ? 
 
 P. Like priests, they are obliged to a single life. They are also 
 bound to recite the whole of the divine office every day. 
 
 C, Will you now, sir, explain to me the ceremonies of High Mass ? 
 And first, will you say generally how it differs from Low Mass % 
 
 F. Merely in the way of addition. It is substantially the same 
 rite. But such is the dignity of this great Sacrifice, that the Church 
 prefers its being solemnized with every accompaniment of outward 
 grandeur and beauty ; and dispenses with these additions only on 
 account of the difficulty of procuring them in frequent and daily cel- 
 ebrations. It is certain that masses are much more frequent in later 
 than in earlier ages ; and their multiplication has necessarily tended 
 to divest them of all such ceremonial as is not indispensable to their 
 essence. But the Church all the w hile has never failed to maintain 
 the type of a more solemn and ornate celebration. Hence it is cus- 
 tomary, w henever it is possible, to celebrate Mass with solemnity at 
 least on all Sundays and holydays. 
 
 Supposing you, then, to be now fully instructed in the substantial 
 ceremonies of Mass, I shall confine myself to such as are peculiar to 
 High Mass. But I shall speak first of a ceremony by which, on all 
 Sundays, High Mass is usually preceded ; I mean, 
 
 THE ASPERGES. 
 
 C. What is the Asperges ? 
 
 P. It is a solemn service of purification, by which the Church pre- 
 pares her altars, temples, and worshippers, for the holy mysteries of 
 which the material church is about to be the scene, and the faithful 
 the participants. At this ceremony she makes use of the Holy Water, 
 which has been blessed for the service of the faithful. 
 
 C. Is the use of Holy Water very ancient ? 
 
 P. Yes ; it was customary in very early ages of the Christian 
 Church to bless water with salt mingled in it, for the faithful to purify 
 their hands on entering places set apart for Divine worship. Pope 
 Alexander I. issued a decree to that effect in 109, apj)arently ratifying 
 a custom already in use ; so that we may fairly conclude the practice 
 to date from the time of the Apostles. The custom was derived from 
 the Jewish Church. It is enjoined in Exod. xxx. 18. 
 
 C. Why is salt mingled with the water ? 
 
 P. Salt is an antidote against corruption, and thus denotes purl-
 
 HIGH OR SOLEMN MASS. 73 
 
 fication. It also expresses wisdom (Col. iv. 6) ; while water is every- 
 where in the Church the sign of God' s cleansing grace. 
 
 C. What are the ceremonies of blessing the water for the use of 
 the Church, and of the " Asperges," or sj^rinkling ? 
 
 P. The " Asperges " only is seen by the congregation ; the wate^ 
 is blessed by the priest previously to its being brought into the church. 
 The ceremony is as follows : First the salt is exorcised, then the water. 
 The salt is then put into the water, and the mixture is blessed. 
 
 C. What means " exorcised " ? 
 
 P. To " exorcise " is to banish the Evil Spirit from a person or 
 thing by solemn adjuration. 
 
 C. Why should the Evil Spirit be thought to reside in the crea- 
 tures of God ? 
 
 P. Every creature of God naturally labors under the curse of the 
 Fall. The devil, by prevailing over man, got a hold on creation — man, 
 beast, and things inanimate. Hence the corruption of the human race, 
 the malicious tempers of certain animals, and the noxious properties 
 of the elements. The air, which is for refreshing, is converted by this 
 evil agent into tempests and whirlwinds, which carry desolation in 
 their train. Fire and water, which are for man's use and convenience, 
 break their boundaries and spread havoc far and wide ; while the 
 earth naturally brings forth thorns and briers. Meanwhile, " He that 
 sits on the throne saith. Behold, I make all things new " (Apoc. xxi. 5). 
 Man He maketh new in holy baptism ; other creatures by exorcisms 
 and benedictions. Thus in the Church we can say, " Benedicite omnia 
 opera Domini, Domino," — " O all ye works of the Lord, bless ye the 
 Lord"; even those of His works which, without His blessing, become 
 instruments of mischief, such as fire and heat, vdnd and rain, seas and 
 floods, beasts and all cattle. 
 
 C. But does the Church ever bless other creatures besides articles 
 of food, or, as in the case before us, the matter of Sacraments and 
 Sacramentals ? 
 
 P. Yes ; for example, fire on Holy Saturday. She even blesses 
 animals for the use of man. There is a ceremony of this kind annually 
 performed at Rome. 
 
 C. What a beautiful thought, that the Church should thus make 
 all creation, as it were, one great sacrament ! 
 
 . P. Yes, and a religious and practical thought also, the true fulfil- 
 ment of the Psalmist's loving words : " Aperis Tu manum, et imi)les 
 'otnne animal benedictione,"— " Thou openest Thine hand, and fillest 
 every living creature with benediction" (Ps. cxliv. 16). Such is the 
 fruit of the great Gift which the Church received on the day of Pen-
 
 74 APPENDIX. 
 
 tecost: "Emittes Spiritum Tuum, et creabuntnr, et renovahis faciem 
 terrce^ — " Thou shalt send forth Thy Spirit, and they shall be created ; 
 and Thou sJialt renew the face of the earth'''' (Ps. ciii. 30, proper to 
 Whit Sunday). Thus you see that the Church on earth is a type 
 and forerunner of the celestial Jerusalem, which was revealed to the 
 Prophet as a "new heaven and a new earth " (Apoc. xxi. 1). 
 
 C Why are so many things blessed on Holy Saturday, — fonts, 
 fire, etc. ? 
 
 P. Because it was by rising from the dead that our Lord renewed, 
 blessed, and glorified the whole world. 
 
 C. "When does the priest receive the power of exorcising ? 
 
 P. In the third of the four lesser orders, called the Order of 
 Exorcists. He then receives power over evil spirits, which he may 
 use with persons possessed, though not without special permission ; 
 and this leave is cautiously and very rarely granted. But as a priest 
 he uses this authority in the ceremonies of baptism, and here in the 
 benediction of water for the use of the Church and Faithful. 
 
 G. What is the form of blessing the water % 
 
 P. You will find it at the end of your Latin Missal, under the title 
 of " Ordo ad faciendam Aquam benedictam." It is rather too long to 
 translate. 
 
 C. But now as to the " Asperges," to which it is preparatory. This 
 ceremony is a public one, which, I observe, precedes the High Mass 
 every Sunday. Will you kindly explain it ? 
 
 P. The priest who is to celebrate the High Mass, vested in a cope 
 of the color proper to the day, proceeds to the altar attended by his 
 ministers, and an acolyte * bearing the vessel of holy water. He kneels 
 with the attendants (even at Easter- time),t and, receiving at the hands 
 of the deacon X the aspersory, or sacred brush, dips it into the water 
 and sprinkles the altar thrice. Receiving some drops from it with his 
 finger, he makes with them the sign of the Cross upon his own person ; 
 then, after having sprinkled the ministers, he rises from his knees, 
 and, when erect, intones, according to a prescribed chant, the first 
 words of the antiphon from Ps. 1. 9, "Asperges me," — "Thou shalt 
 sprinkle me," which the choir takes up, and proceeds to sing the fol- 
 lowing words of the verse, and afterward the opening of the Psalm 
 " Miserere," in which they occur, with the " Gloria Patri "; after which 
 the first words (at least) of the antiphon are repeated. In the mean- 
 
 * The duties of acolyte are commonly performed, with permission, by boys attached to ' 
 the church. 
 
 f " Genuflexus, etiam tempore Paschali." — Rubric in the Missal. 
 X " Accipit a diacono." — i6.
 
 HIGH OR SOLEMN MASS. 75 
 
 time the priest, reciting in a low voice the words of the psalm, sprinkles 
 first the clergy and then the people, from the water carried by the 
 acolyte. Returning to the altar, and having venerated the Blessed 
 Sacrament (if in the tabernacle) with the proper act of adoration, he 
 says, standing, and with hands joined, the following versicles, re- 
 sponses, and prayer : 
 
 V. O Lord, show us Thy mercy. 
 
 R. And grant us Thy salvation. 
 
 y. O Lord, hear my prayer. 
 
 R. And let my cry come to Thee. 
 
 V. Our Lord be with you. 
 
 R. And with thy spirit. 
 
 Let us pray. 
 Hear us, holy Lord, Almighty Father, Eternal God ; and vouch- 
 safe to send from heaven Thy holy angel to guard, cherish, protect, 
 visit, and defend all who dwell in this habitation ; through Christ our 
 Lord. 
 
 During Easter- time the form is dijfferent. Instead of the penitential 
 " Asperges me " and " Miserere," during that joyful season the Church 
 sings the following antiphon (founded on Ezech. xlvii. 1, 2) to another 
 and more varied chant : " I saw water coming forth of the Temple on 
 the right side. Alleluia ; and all to whom that water came were saved, 
 and shall say, Alleluia, alleluia." Then follow the first words of the 
 Psalm " Confitemini " (cxvii.) : " Give praise to the Lord : for He is 
 good : for His mercy endureth forever. V. Glory be to the Father. 
 R. As it was. I saw water." On Trinity Sunday the "Asperges " and 
 " Miserere " are resumed. 
 
 If the " Asperges " be given after the priest and his ministers have 
 entered for the Mass, they merely assume the proper vestments in the 
 sanctuary, and begin the Mass at once. If there be no "Asperges," or 
 if it have been given apart from the Mass, as a separate ceremony, then 
 the priest with his ministers go in procession from the sacristy to the 
 altar, preceded by the thurifer, acolytes with lighted candles, and other 
 attendants, two and two. The clergy and choristers separate after the 
 proper reverence to the altar, and take their places on either side of 
 the choir ; the celebrant and his ministers, with the attendants of the 
 Mass, enter the sanctuary, and the Mass is immediately begun. 
 
 C. Why does the Church sing the " Miserere " during so great a 
 part of the year ? 
 
 P. To show that in this life we rather " sow in tears " than " reap 
 in joy."
 
 76 APPENDIX. -^ 
 
 C. What is a cope ? You have not yet mentioned that vestment. 
 
 P. It is a rich habit, covering the whole person, with a hood or 
 cape, generally bearing some embroidery, joined in front by a clasp. 
 
 C. On what occasions is it used ? 
 
 P. At all solemn offices except the Mass. 
 
 C. Is it, like the chasuble, peculiar to the priest ? 
 
 P. No ; it may be worn by any assistant at solemn ceremonies, even 
 by a cantor not in orders. 
 
 Chapter II. 
 
 The Incensing of the Altar. 
 
 C. What is the first ceremony after the priest reaches the altar ? 
 
 P. The incensing. 
 
 C. Is the use of incense very ancient in the Church ? 
 
 P. Yes ; it is prescribed in all the older Liturgies, and mentioned 
 in the writings of the Fathers. 
 
 C What is its origin ? 
 
 P. It was adopted from the Jewish Church into the Christian. It 
 is prescribed in Exod. xxx., and a rule given for its composition. 
 Zacharias was accosted, while engaged in sacrifice, by the Angel of the 
 Lord, standing at the right hand of the altar of incense (St. Luke i. 
 10, 11). And to St. John (Apoc. iii. 5) it was revealed, as part of the 
 worship in heaven : " Another Angel came, and stood before the altar, 
 having a golden thurible ; and there was given to him much incense, 
 that he should offer of the prayers of all Saints upon the golden altar, 
 which is before the throne of God And the Angel took the thuri- 
 ble, and filled it with the fire of the altar." 
 
 C\ Do not some object to the Church preserving portions of the 
 outward worship of Jews and Heathens ? 
 
 P. The outward shell of religion is everywhere the same, having 
 been constructed on a type which came originally from God ; but the 
 spirit by which this framework is animated and informed, was one 
 thing in Heathenism, another in Judaism, and is still quite another in 
 the Christian Church. In Heathenism, it was a diabolical spirit ; in 
 Judaism, a true but imperfect one ; in the Church alone is it the Spirit 
 of all Truth, not given in the way of earnest or instalment, but " with- 
 out measure "; even as at His first coming on the day of Pentecost, He 
 stinted not His gracious vouchsafements, but at once " filled the whole 
 house where they were sitting," that is, the whole of the. then Church 
 of God (Acts ii. 2).
 
 HIGH OR SOLEMN MASS. 77 
 
 01 Please to explain tlie ceremony of incensing the altar. 
 
 P. The priest having said the introductory prayers of Mass, tnms 
 round by his right, and then, with his side to the altar, puts incense 
 into the thurible, the deacon ministering the spoon and holding the 
 incense-boat. The priest then blesses the incense with the words : 
 " Mayest thou be blessed by Him in whose honor thou art burned." * 
 Then receiving the thurible from the deacon, who kisses the end of its 
 chain, and the hand of the priest, on giving it, he proceeds to incense 
 the altar, beginning with the crucifix, to w^hich he gives three incens- 
 ings ; and then proceed^ along the epistle, and goes on to the gospel 
 side, genuflecting f if the Blessed Sacrament be present, or bowing if 
 otherwise ; and passing back to the epistle corner, w^here he returns 
 the thurible to the deacon, who receives it with the aforementioned 
 ceremonies, and then incenses the priest himself three times, and 
 finally restores the thurible into the hands of the thurifer. The priest 
 then reads, while the choir sings, the " Introit." 
 
 Chapter III. ^ 
 
 The Kyrie and Gloria in excelsis. 
 
 P. The priest then recites in a low voice the " Kyrie eleison," tuc; 
 deacon and subdeacon joining him at the epistle end of the altar, and 
 reciting it alternately with him. Then they go with the priest to the 
 seats and remain seated while the choir sings the " Kyrie," or if it be 
 short, remain at the altar. The Kyrie of the choir ended, the priest 
 goes to the middle of the altar, and gives out the first words of the 
 " Gloria in excelsis," which the choir takes up. The deacon and sub- 
 deacon, after the proper reverence in these places, behind the priest, 
 go to either side of him and repeat with him the words of the " Gloria." 
 Then all go to the seats, where they remain with heads covered (except 
 at the words at which inclinations of the head were noted in Low Mass), 
 while the " Gloria " is singing by the choir. Then all rise, and, on com- 
 ing in front of the altar, make the proper reverence. The priest as- 
 cends to the altar, the deacon retiring behind him, and the subdeacon 
 taking his place behind the deacon. 
 
 THE COLLECTS, EPISTLE, AND GOSPEL. 
 
 P. The priest having sung "Dominus vobiscum," and been 
 answered by the chok, moves to the Missal at the epistle corner, 
 and sings the Collect or Collects of the day. The deacon and sub- 
 
 * The Bishop, where assisting pontifically, blesses the incense. f See above.
 
 78 APPENDIX. 
 
 deacon move to their proper places behind him. The Collects over, the 
 deacon moves np to the side of the priest, and assists and answers him, 
 while he reads the Epistle, Gradual, and, if' so be. Tract or Sequence. 
 Meanwhile the Epistle of the day is sung from behind the priest by 
 tlie subdeacon, in the exercise of the power given him at his ordina- 
 tion. Having first received the book of Epistles and Gospels from the 
 proper assistant, he carries it to the steps of the altar, and there genu- 
 flects with it. Then returning to his place and holding the book in his 
 hands, he sings in a loud voice the Epistle of the day. At its close, he 
 again takes the book in front of the altar, and after genuflecting, car- 
 ries it to the epistle corner, where he kneels with the book, kisses the 
 hand of the priest laid on the book, and receives his blessing.* He 
 then restores the book to the assistant, and removes the Missal to the 
 other side of the altar for the priest to read the Gospel. 
 
 The priest then goes to the centre of the altar to say in secret the 
 prayers of preparation for the Gospel, as at Low Mass ; and afterward, 
 in a low voice, reads the Gospel, with the ceremonies formerly de-, 
 scribed. The choir is now singing the Gradual, and (when they occur) 
 the Tract or Sequence. During the Sequence the priest and ministers . 
 either sit, or stand one behind the other. 
 
 Meansvhile the deacon receives the book of the Gospels, and, car- 
 rying it to the front of the altar, genuflects, goes up to the altar, and 
 sets the book upon it.f He next assists the priest in putting incense 
 into the thurible, with the same ceremonies as before. 
 
 C. For what is this incense ? 
 
 P. For the ceremonies at the singing of the Gospel, which is draw- 
 ing near. 
 
 The deacon, having thus assisted with the incense-boat, kneels on 
 the top step to say the '•'•Munda cor menin^'' in preparation for singing 
 the Gospel : an office especially assigned him at his ordination. Then 
 he takes from the altar the book of the Gospels, and kneeling with it 
 before the priest, asks his blessing with the words, " Jube, domne, be- 
 nedicere," — "My lord, be pleased to bless me"; then the priest pro- 
 nounces the blessing over him as follows : '• Our Lord be in thy heart 
 and on thy lips, that worthily and competently thou mayest announce 
 His Gospel. In the Name of the Father, ^ and of the Son, and of 
 the Holy Ghost"; at the same time making the sign of the cross over 
 him with his right hand, which the deacon kisses. 
 
 The deacon then rises and, bowing, retires with the book below the 
 
 * Where the Bishop assists pontifically, the subdeacon receives the blessing from him. 
 f The 6ac/fc of the sacred book is never turned toward the tabernacle.
 
 HIGH OR SOLEMN MASS. 79 
 
 steps, where, with the subdeacon and attendants, he genuflects, and 
 goes, accompanied by the subdeacon, assistants, and acolytes bearing 
 their lighted candles, to the place prepared for singing the Gospel. 
 Then, the subdeacon holding the book, the deacon sings in a loud voice, 
 " Dominus vobiscum," and is answered by the choir with the usual re- 
 sponse. On announcing the title of the Gospel, he signs the book and 
 himself, according to the form specified at Low Mass, Tlie title hav- 
 ing been announced, he receives the thurible from the thurifer ; and 
 while the choir is singing " Gloria Tibi, Domine," in answer to the an- 
 nouncement, incenses the sacred text three times, and makes a moder- 
 ate inclination of the head. Having returned the thurible to the 
 thurifer, he proceeds to sing the Gospel in the ecclesiastical tone. 
 Having concluded it, and pointed out the first words to the subdeacon, 
 the latter carries the book to the priest, that he may kiss the begin- 
 ning of the Gospel. The deacon afterward incenses the priest three 
 times. Then (if there be a sermon) all make the proper inclination at 
 the altar, and retire to the seats, as at the " Gloria." 
 
 Chapter IV. 
 The Creed. 
 
 P. After the sermon (if there be one), the priest rises from his seat, 
 and, attended by the deacon and subdeacon, proceeds in front of the 
 altar. The priest then goes up to the altar, and the deacon and sub- 
 deacon fall behind into their places. The priest then intones the first 
 words of the Creed, " Credo in unum Deum," to a form supplied him 
 in the Missal. The deacon and subdeacon having genuflected, or 
 bowed, leave their places and come to either side of the priest, where 
 they repeat with him, in a low voice, the remainder of the Creed, all 
 kneeling at " Et incarnatus est," and bowing to the crucifix at the 
 words specified in the account of Low Mass. At the words, " Et vitam 
 venturi sa?culi. Amen," the deacon and subdeacon cross themselves, 
 with the priest. Then all go to the seats, where they remain till the 
 choir (which has taken up the Creed after the intonation of the priest) 
 has concluded the singing of it. 
 
 C. I observe the deacon get up from his seat, and go to the altar, 
 after the choir has sung " Et incarnatus est," in the Creed. 
 
 P. Yes ; this is to remove from the credence-table to tlie altar the 
 hurse, containing the corporal, which he spreads for the Sacrifice, and 
 then draws the Missal from the gospel aide toward the middle, for 
 the convenience of the priest who is to use it. During this ceremony,
 
 80 APPE]srDix. 
 
 the subdeacon rises, and stands uncovered ; the acolytes also rise and 
 stand. On passing the priest, the deacon inclines his head. 
 
 Chapter Y. 
 The Solemn Offertory. 
 
 P. The Creed having been ended by the choir, the priest, attended 
 by the deacon and subdeacon, goes to the altar (for the last time) in 
 the same form as after the '" Gloria " and the sermon. The deacon and 
 subdeacon again fall into their places behind him, and the priest, after 
 kissing the altar, sings the '' Dominus vobiscum," and is answered by 
 the choir. (See Low Mass.) He then sings the "Oremus" for the 
 " Offertorium," which he says in a low voice ; the choir meanwhile 
 singing or reciting it. 
 
 The deacon now leaves his place, having first made the proper rev- 
 erence, and goes to tlie epistle side of the altar ; while the subdeacon 
 proceeds to the credence-table before mentioned, where he finds the 
 chalice and paten prepared for the Sacrifice, covered with a long veil 
 of the color of the day, as well as the short one by which they are 
 always covered when not in use. The long veil is placed over his 
 shoulders to cover the sacred vessels, which he then receives into his 
 hands, and carries to the epistle side of the altar, where the deacon, 
 putting aside the long veil, receives the vessels and sets them on the 
 altar. The deacon then presents the priest with the paten bearing 
 the Bread of the Sacrifice, kissing the paten and his hand. While 
 the priest is offering the paten (as at Low Mass), the deacon pours 
 sufficient wine into the chalice ; and the subdeacon, holding the cruet 
 of water in his hand, invokes the blessing of the priest in the words, 
 "Benedicite, pater reverende (or reverendissime)," — "Reverend (or 
 Right Reverend) Father, please to give your blessing." 
 
 C Why "benedicite" in the plural, and not "benedic"? 
 
 P. The plural is always a token of respect. Then the priest* 
 blesses the water, as at Low Mass, and the subdeacon proceeds to pour 
 a few drops into the chalice, which the deacon wipes in the inside 
 with the purificatory down to the surface of the liquid. 
 
 C. Now I see that the ministers of the Church are fulfilling all 
 their proper functions. 
 
 P. Yes, because High Mass is the most perfect celebration of the 
 Sacrifice. You have seen that the subdeacon sings the Epistle, and 
 the deacon the Gospel. Now you see the subdeacon assisting with 
 
 * Or Bishop, when assisting pontifically.
 
 HIGH OR SOLEMN MASS. 81 
 
 the water, and tlie deacon with the wine. All this is according to the 
 proper duties of their several offices. 
 
 The deacon now presents the priest with the chalice, as before with 
 the paten, kissing it at the foot and the priest's hand. Then, with, his 
 left hand holding back the priest's vestment to leave play for his 
 arm, and with his right touching the foot of the chalice, or the arm 
 of the priest holding it, he repeats with the priest the words of obla- 
 tion, which, you may remember, I told you were put in the plural 
 form on that account. 
 
 C. Can the deacon touch the Blessed Sacrament ? 
 
 P. 'No ; but he can touch vessels containing it ; which the sub- 
 deacon may not do. When the Blood of our Lord was given in 
 ancient times to the Faithful, it was the deacon who administered it. 
 You see, therefore, the beautiful harmony of the Church's pro- 
 visions ; the wi7ie is the deacon's charge, — the more honorable mate- 
 rial belongs to the more honorable ministry ; — the water falls to the 
 subdeacon, as the inferior. 
 
 But to proceed ; the oblation of the chalice over, the deacon next 
 gives the paten, after wiping it with the purificatory, into the hands of 
 the subdeacon, and covers it with the end of the long veil still worn by 
 the latter, who, bearing the paten so covered, proceeds with it to his 
 proper place at the foot of the altar, where he continues holding it 
 till the end of the " Pater noster." 
 
 a Why is this ? 
 
 P. It is said to date from the time when the Faithful offered bread 
 and wine on the paten. As these offerings were large, the size of the 
 paten Avas in proportion, and, being inconvenient on the altar, it was 
 removed, and held by the subdeacon till wanted again by the priest.* 
 Certainly it is very much in the Church's way to maintain practices 
 in symbol after she has dropped them in their official use. 
 
 C Does not the choir sing something here ? 
 
 P. Yes ; first (properly) the sentence called the Offertorium, and 
 then, according to a common practice, what is called an Offertory 
 piece^ or Motett, on some appropriate subject. There is always a 
 considerable pause in this part of the Mass, to allow time for the va- 
 rious ceremonies at the altar, and it seems reasonable enough that 
 the devotions of the Faithful should be assisted by some suitable 
 piece of music. 
 
 THE INCENSING AT THE OFFERTORY. 
 
 P. And now, the priest having said in secret the prayers following 
 
 * Vid. Le Brun. Cerem. de la Messe.
 
 82 
 
 APPENDIX. 
 
 the oblation of the chalice (as given at Low Mass), turns his left side 
 to the altar, to put incense into the thurible, the thurifer holding it, 
 and the deacon ministering the boat, as on the two former occasions. 
 But as this incensing is the most solemn of all, the Church orders that, 
 it be accompanied by special words. 
 
 Instead, then, of blessing the incense in the usual form, " Mayest 
 thou be blessed by Him in whose honor thou art burned," the priest 
 now says secretly, on casting in the three separate portions, " By the 
 intercession of blessed Michael the archangel, standing on the right 
 hand of the altar of incense,^ and of all His elect, the Lord vouchsafe 
 to bless "f" this incense, and to receive it in the odor of sweetness, 
 through Christ our Lord"; making over the incense the sign of the 
 cross.f 
 
 Then the priest, receiving the thurible from the deacon, who kisses 
 it and his hand, proceeds to incense the ohlata, or bread and wine of 
 the Sacrifice. Making over them with the thurible three crosses, 
 and then round them three circles (the last in reverse order), he says 
 the following words, still in secret : " May this incense, blessed by 
 Thee, ascend to Thee, O Lord ; and may there descend upon us Thy 
 mercy." 
 
 He next incenses the crucifix thrice, with the words of Psalm cxl. 
 verse 2 : " Let my prayer be directed as incense in Thy sight." Then, 
 while he incenses the whole altar on the epistle and gospel side, and 
 returns to the former (as at the beginning of the Mass), he continues 
 the words of the same Psalm : " The lifting up of my hands as an even- 
 ing sacrifice.:}: Set a watch, O Lord, before my mouth, and a door 
 round about my lips ; that my heart incline not to evil words, to make 
 excuses in sins." Then he restores the thurible to the deacon at the 
 epistle side, saying, " May our Lord enkindle within us the fire of 
 His love, and the flame of eternal charity." The deacon receives it, 
 kissing it and his hand as before, and incenses him thrice. § Then the 
 deacon goes off to incense the clergy in choir. Last of all, he incenses 
 the subdeacon, and is himself incensed by the thurifer. But whereas 
 he incenses the celebrating priest thrice, he incenses the clergy, the 
 subdeacon, and is himself incensed, but twice. The celebrant remain- 
 ing at the epistle end of the altar, washes his hands, saying secretly 
 the psalm " Lavabo," as already explained. He then proceeds with 
 
 * See St. Luke \. 11. t See note at p. 77. 
 
 % These words are beautifully applied by the Church to the Sacrifice of the Cross, which 
 was consummated toward eventide. 
 
 § If the Bishop assist at the Mass pontifically, he also is incensed thrice.
 
 HIGH OR SOLEMN MASS. 83 
 
 the additional prayer of oblation, the " Orate fratres," and the secret 
 prayers, as at Low Mass, the chief attendant assisting at the Missal. 
 
 Chapter VI. 
 The Preface in Solemn Mass. 
 
 C. The Preface seems to be a very prominent feature in solemn 
 Mass. 
 
 P. It is so ; the Church invests it with great dignity, by clothing 
 its words of unspeakable majesty in a chant which may be truly said, 
 though it is saying a great deal, to be worthy of thfem. 
 
 C. Is this chant of great antiquity ? 
 
 P. Yes ; it is believed to preserve portions of the music of the 
 Temple- worship ; and some think that fragments of it were learned 
 by apostles and apostolic men in moments of intimate communion 
 with heaven. 
 
 C. And the choir responds, does it not, also in song, to the versicles 
 which occur in the Preface 1 
 
 P. Yes ; so as to resemble and represent the voices of angels meet- 
 ing with sympathetic joy these reiterated appeals to their devotion 
 and gratitude. 
 
 C. Does the tone or chant of the solemn Preface vary at different 
 times ? 
 
 P. Yes ; because the words of the Preface themselves vary. On 
 Ferial Days, or in Masses of the Dead, it has less variety of notes, and 
 is consequently less joyful. 
 
 C. Does the priest sing the " Sanctus " at the end of the Preface ? 
 
 P. No ; he says it, and the choir sings it. 
 
 C. Does the priest say the " Sanctus " with any particular cere- 
 monies ? 
 
 P. The deacon and subdeacon go to either side of him at the altar, 
 and say it with him. The subdeacon then returns to his own place, 
 and the deacon takes Jiis place at the priest's left hand, to assist in 
 turning over the leaves of the Missal at the Canon. 
 
 Chapter VII. 
 
 The Canon and Consecration in Solemn Mass. 
 
 P. The Consecration is now drawing on, and, with a view to it, the 
 principal assistant at the ceremonies goes out to bring additional 
 acolytes with lighted torches. The rubric directs that at every Mass
 
 84 APPENDIX. 
 
 a candle shall be lighted for the consecration, but this is commonly 
 interpreted of High Mass alone. The acolytes having come in, 
 arrange themselves in presence of the altar ; and shortly before the 
 consecration, the deacon, having genuflected, moves round to the right 
 of the priest, and goes on both knees. At the same time the subdeacon, 
 lowering the paten which he still carries, kneels in his place. Incense 
 is then put into the thurible to honor the Blessed Sacrament at the 
 consecration. When the priest inclines to say the words of consecra- 
 tion, all the ministers and assistants bend forward, and remain in a 
 posture of profound inclination till after the consecration in both 
 species. When the consecration and adoration of the Sacred Body are 
 over, the deacon rises and removes the pall from the chalice ; and after 
 the consecration and adoration of the precious Blood, he replaces it. 
 The chief assistant incenses the Body and Blood of our Lord ; after 
 the Consecration, it is usual for th6 choir to sing the " Benedictus." 
 
 Chaptee YIII. 
 
 From the Oonsecration to the '■''Pater nosterP 
 
 P. After the Consecration the deacon and subdeacon rise ; and the 
 deacon, having genuflected, goes again to the left side of the priest to 
 assist at the Missal. All proceeds as at Low Mass, till after the Me- 
 mento of the Dead, when the deacon again genuflects, and goes to the 
 right of the priest to remove the pall from the chalice for the " Little 
 Elevation " (see Low Mass) ; also, when the priest makes the sign of 
 the Cross over the Sacred Host and chalice, the deacon steadies the 
 latter at the foot, in virtue of his privilege of touching vessels contain- 
 ing the Body or Blood of our Lord. When the priest comes to the 
 " Pater noster," the deacon, having genuflected, leaves the altar, and 
 goes to his place behind the priest. 
 
 Chaptee IX. 
 From the ^'■Pater noster " to the Communion. 
 
 C. Does not the priest sing the " Pater noster " as well as the 
 Preface ? 
 
 P. Yes, to a beautiful tone prescribed in the Missal. This, like the 
 tone of the Preface, is simpler on Ferias and in Masses of the Dead 
 than at other times. When the priest comes near the end, the deacon 
 and subdeacon, having genuflected at their places, go up to the altar. 
 The subdeacon then delivers up the paten to the deacon, who wipes it
 
 HIGH OR SOLEMN MASS. 85 
 
 with the purificatory, and gives it to the priest after the "Pater 
 noster" (see Low Mass), kissing its edge and the priest's hand. An 
 attendant removes the long veil from the shoulders of the subdeacon, 
 who genuflects, and returns to his place. The deacon stays by the 
 priest at his right to remove the pall from the chalice, and steady it 
 when necessary. At the proper place the priest sings, to a tone pre- 
 scribed in the Missal, the '' Pax Domini." Then the subdeacon joins 
 him at the altar, and, with the deacon, accompanies the priest in saying 
 the " Agnus Dei." This over, the subdeacon goes down to his place ; 
 the deacon goes on both knees while the priest says the first of the 
 three prayers before the Communion. 
 
 And here succeeds one of the most remarkable and affecting cere- 
 monies of Mass, called the " Pax "—the memorial of the holy " kiss of 
 peace," mentioned in St. Paul's epistles, and practiced in the early 
 ages, but afterward discontinued in consequence of abuses or scandals. 
 I have lately said that the Church is not apt to drop holy customs 
 altogether, but preserves them in ceremonies after their use has passed 
 away. Thus it is with the "kiss of peace." This kiss is given at 
 Solemn Mass, after the " Agnus Dei," to the deacon and subdeacon ; 
 and when there are clergy present, to them also. The manner of giv- 
 ing it is as follows : 
 
 After the first of the three jjrayers before Communion, the deacon 
 rises from his knees, and kisses the altar with the celebrant ; then the 
 celebrant, placing his hand on the deacon, inclines toward his cheek, 
 saying, " Pax tecum," " Peace be with you ": and is answered by the 
 deacon, " Et cum spiritu tuo," " And with thy spirit." The priest then 
 goes on with the following prayers. The deacon meanwhile goes down, 
 and gives the same " peace " to the subdeacon, in the same form. Then 
 both genvfiect to the Blessed Sacrament ; and the subdeacon goes off 
 to the choir, where he again gives the " peace " to the superior of the 
 clergy, he to the next below, and so on, till all have received, down to 
 the youngest of those in surplices. In each case the inferior bows 
 to the superior, before and after giving the " Pax," but not vice 
 versa. 
 
 C. Is the " peace " given in all Masses ? 
 
 P. No ; not in the Masses of the Dead, when, as we have seen, the 
 form of the " Agnus Dei " is changed, and the first of the following 
 Prayers not said. It is likewise omitted on the great " Triduum," 
 or Three sacred Days of the Passion of our Divine Redeemer ; this is 
 said to be in abhorrence of the treacherous kiss of Judas. Even in the 
 joyful Mass of Holy Saturday the " peace " is omitted, to be resumed 
 with all the greater propriety on Easter morning, when, in early times,
 
 86 APPENDIX. 
 
 Christians embraced one another, as they said, "The Lord is risen 
 indeed, Alleluia." 
 
 C. Does the ceremony of the " Pax " proceed in silence ? 
 
 P. The words are said in audibly ; but the choir meanwhile is sing- 
 ing the "Agnus Dei," having taken it up after the priest. The sub- 
 deacon, after giving the Pax, returns to the altar to assist the priest 
 at the Communion, at which he and the deacon incline the head. 
 
 C. Do the faithful ever communicate at High Mass ? 
 
 P. Yes, often, when it is at an early hour ; but when, as is usual 
 among ourselves, it is the latest of all the Masses of the day, and is 
 seldom over till twelve or one o'clock, the Faithful generally com- 
 municate at an earlier Mass. 
 
 C. "When given at High Mass, is the Communion in any way more 
 solemn ? 
 
 P. The deacon and subdeacon receive (if at all) first, and on the top 
 step of the sanctuary ; then the clergy (if any) in surplices, and then 
 the laity. The deacon, having himself communicated, accompanies the 
 priest in giving Communion to the rest, holding the paten under the 
 Sacred Host, as it is placed on the tongue of the receiver. 
 
 C. Do priests ever communicate, except at the Mass which they 
 themselves celebrate ? 
 
 P. Rarely ; because the same reason which hinders them from 
 saying Mass, is likely to hinder them from going to Communion. But 
 sometimes this is not so, as, for example, with a priest newly ordained, 
 who has not as yet said his first Mass ; and on Holy Thursday, when 
 but one priest celebrates and the rest communicate. 
 
 C. Does a priest communicating at the Mass of another priest re- 
 ceive our Lord under one or under both species ? 
 
 P. Under oiie; and this even though he were a Bishop, or the 
 Pope himself. 
 
 C. Indeed ? Then it is untrue to sjjeak of the law which restricts 
 the communion of the chalice, as made against the laity f 
 
 P. Yes ; the distinction which the Church makes is not between 
 the clergy and laity, but between the celebrant and all others. 
 
 C. Is this generally known ? 
 
 P. Very possibly not ; for the ignorance which prevails about our 
 institutions is wonderfiil, and only equalled by the freedom with 
 which they are discussed and criticised. 
 
 C. But, after all, if I may ask, why does the Church refuse the 
 precious Blood of our Lord to any of the Faithful, contrary, as might 
 seem, to His institution, and the practice of early times ? 
 
 P. Do you ask for your own satisfaction, or with a view to others '
 
 HIGH OR SOLEMN MASS. 87 
 
 C For others only. 
 
 P. Well, then, hear me. Do you know what is meant by the doe- 
 trine of concomitance ? 
 
 C. I think so. It is that our Divine Lord is entire under each 
 species ; so that the bread, after consecration, is not His Body in any 
 such sense as to be without His precious Blood ; nor the wine, after 
 consecration. His Blood in any such sense as to be without His most 
 sacred Body. 
 
 P. Very well. And now see what Protestant objectors to the with- 
 holding of the chalice in certain cases suppose ; namely, that the doc- 
 trine you have just stated is untrue. 
 
 C How so ? 
 
 P. Because they suppose that such as receive our Lord under one 
 species alone, receive Him but in part. Consequently, in their com- 
 munions (if they profess any doctrine of the Real Presence at all), they 
 think that they receive the Body of our Lord without His most pre- 
 cious Blood, and His Blood apart from His most sacred Body. This 
 opinion presumes such a separation between the constituents of the 
 One Christ as was never realized, except during the three days be- 
 tween His crucifixion and resurrection. It supposes the whole Christ 
 to be received by receiving the two parts of which the Whole is made 
 up, but which, in His living Person, are inseparable. We not only 
 condemn the doctrine, but abhor the notion of so unnatural a separa- 
 tion. We remember that our Lord, " being risen from the dead, dieth 
 no more." " He is not dead. He is risen." We cannot even imagine 
 receiving Him at all, without receiving Him as He is. Those essential 
 parts of His bodily nature, His entire Flesh and His Blood, once and 
 forever joined, we dare not sunder even in idea, even in figure, still 
 less in act. It would seem to us almost like crucifying Him afresh, 
 and then feeding upon Him, not by a most high and mystical and yet 
 real participation, but rather as we might partake of merely human 
 food. 
 
 Now the limitation of the chalice to the celebrant was introduced 
 as a point of discipline, and in the exercise of the Church's undoubted 
 power of regulating all matters of practice according to the necessities 
 of the occasion ; yet, incidentally, her modification of the Eucharistic 
 institute has undoubtedly subserved the great purpose of investing 
 with life, and embodying in action, this great doctrine of concomi- 
 tance, the neglect of which has led to results so unspeakably preju- 
 dicial to the doctrine of the integritj^ of our Lord's bodily nature. 
 
 C. But is not the restriction of the chalice to the celebrant against 
 the institution of Christ, and the practice of the early Church ?
 
 88 
 
 APPENDIX. 
 
 P. It is anything but clear, even from the letter of Holy Scripture 
 itself, that our Lord, in giving of the chalice to His Apostles, de- 
 signed to impose on them and their successors the necessary duty of 
 dispensing it to all others. Theii* office was peculiar ; and the first cele- 
 bration of the Holy Eucharist, in which the Apostles were gifted with 
 powers,* and not merely admitted to a privilege, is no precedent for all 
 subsequent celebrations. Had others besides the Twelve been present 
 at the Last Supper, and received of the chalice, that would have been 
 a precedent. On the other hand, it is very remarkable that, in all the 
 earliest notices of the Blessed Eucharist, subsequently to the Resur- 
 rection, bread only is named as the sacramental matter. f Again: it 
 is certain that, in the early Church, infants were communicated under 
 the species of wine alone. 
 
 Thus you see that the Church has ever taken on herself to dispense 
 this precious Gift according to the free discretion with which our Lord 
 has intrusted her ; modif jdng first the institution itself, and then 
 modifying even her own modifications ; relaxing, under certain cir- 
 cumstances, the restriction upon the faithful at large, and placing 
 even her priests upon a par with others, when they present themselves 
 with others at her banquet ; as if to take from her people the reproach 
 of exclusion, and from her priests the boast of prerogative ; that so 
 " the eyes of all may hope " in her, she " giving them meat in due sea- 
 son": X true dispenser of that celestial Manna, whereof "one gathereth 
 more, another less"; yet so that "neither had he more that gathered 
 more, nor did he find less that had provided less ; but every one gath- 
 ered according to what they were able to eat."- § 
 
 Chapter X. 
 
 From the Communion to the end of High Mass. 
 
 P. When the subdeacon has concluded giving the " Pax," he re- 
 joins the priest at his right hand, and removes the pall from the chalice 
 when the priest is about to receive the precious Blood of our Lord. 
 When the communion of the priest and Faithful (if any of the Faithful 
 communicate) is over, the subdeacon ministers wine for the first ablu- 
 tion ; and then, withdrawing to the epistle end, wine and water for 
 the second. The deacon now removes the Missal to Xhe epistle side. 
 The priest, having received the second ablution, leaves the sacred ves- 
 sels and linen, and goes to the Missal at the epistle side to read the 
 
 * Toi'To noielre — Do this. 
 X See Ps. cxliv. 15. 
 
 f See St. John xxi. 13 ; Acts ii. 42, xx. 7. 
 § Exod. xvi. 17, 18.
 
 EIGH OK SOLEMN MASS. 89 
 
 " Communion." The snbdeacon arranges the sacred vessels and linen, 
 puts the corporal into the burse, and, having covered the chalice and 
 paten with the veil, bears them, with the burse resting on them, to 
 the credence-table. Having deposited the sacred vessels on the cre- 
 dence-table, he goes to his place behind the priest and deacon. The 
 priest having read the "Communion," goes to the middle of the 
 altar, sings the " Dominus vobiscum," and is answered by the choir ; 
 then, going to the Missal, he sings the Postcommunion prayer or 
 prayers. Returning to the middle, he again sings " Dominus vobis- 
 cum," and is answered by the choir. Then the deacon, turning to the 
 people, sings the "Ite, missa est"; or, if proper to the day, "Benedi- 
 camus Domino," toward the altar. 
 
 C. Are the tones of these prescribed, and do they vary ? 
 
 P. They are j)rescribed in the Missal itself. There are six tones 
 of the " Ite, missa est," and three of the " Benedicamus Domino," ac- 
 cording to the occasions. Of the "Ite, missa est": 1. With the two 
 " Alleluias " for Easter-day and week ; 2. For the more solemn festi- 
 vals at other times of the year ; 3. For ordinary double festivals ; 4. 
 For Masses of the Blessed Virgin ; 5. For semi-doubles ; 6. For sim- 
 ples. x\nd of the "Benedicamus Domino": 1. For Sundays in Ad- 
 vent and Lent ; 2. For Ferias ; 3. For the Vigil of the Nativity, and 
 the Mass of the Holy Innocents. 
 
 C. What is the peculiarity of this last tone compared with the rest I 
 
 P. It is more joyful. 
 
 G. But I thought the " Benedicamus Domino " was never used on 
 joyful days. 
 
 P. Neither is it ; but the Vigil of the Nativity, and the Feast of 
 the Holy Innocents, are days of a very unusual character. The former 
 is a strict Fast, upon which nevertheless the coming Feast of our 
 Lord's Nativity reflects a certain joyfulness. The latter is an excep- 
 tion to all other Martyrs' days, in having mournful accompaniments — 
 purple, instead of red vestments ; no " Te Deum," nor " Gloria "; and 
 therefore no " Ite, missa est." * Yet, coming as it does, at Christmas 
 time, it is not simply a mournful festival. 
 
 C. Why is this? 
 
 P. The Church deems it no prejudice to the memory of those earli- 
 est and very glorious Martyrs, the Holy Innocents, to mourn at the 
 same time for the unparalleled atrocity of the crime which cut them 
 off, like budding flowers, from the earth — a crimp, too, which was 
 especially directed against our Blessed Lord Himself (at this time, 
 
 •* If. lio'Aever. the Feast of the Holy Innocents occur on a Sunday it is treated as srny 
 jther martyr's day.
 
 90 ArPENDIX. 
 
 Christmas, so fresh in the Church's love), and which was a kind of 
 first-fruits of the malice to which He afterward fell a victim. '• The 
 kings of the earth stood up, and the princes assembled together, against 
 the Lord, and against His Christ." * 
 
 But the Church, having paid her tribute to the memory of those 
 innocent sufferers on the day of their Festival, feels herself at liberty to 
 rejoice with unclouded joy at their actual, though unconscious, testi- 
 mony to Christ on the Octave of their Feast, when she appears in red, 
 symbolical of their precious blood, sings the "Te Deum," and rejoins 
 the angels in the Hymn of the Nativity. 
 
 And now, if there be a second Gospel of the day, the deacon re- 
 moves the Missal from the epistle side. He then kneels with the sub- 
 deacon, to receive the jDriest's blessing. The blessing over, the deacon 
 and subdeacon join the priest at the reading of the Gospel ; and if it 
 be the Gospel of St. John, the subdeacon holds the card. The deacon 
 kneels with the priest at " Et Verbum caro factum est," but not the 
 subdeacon, because he holds the card. Then all bow to the middle of 
 the altar, descend the steps, make the proper inclination, and, preceded 
 by the acolytes with lights and the clergy, return to the sacristy. 
 
 II.— HIGH MASS OF THE DEAD. 
 
 G. Will you kindly explain, sir, what are the varieties of cere- 
 monial in High Mass of the Dead % 
 
 P. There are several, besides those already noticed as existing be- 
 tween the ordinary Low Mass and that of the Dead. 
 
 1. The altar is incensed at the Offertory alone. 
 
 2. The deacon and subdeacon take more time over their genuflec- 
 tion on first ascending to the altar with the priest, in order that a 
 second genuflection may not be necessary on leaving the middle for 
 the epistle side at the Introit. 
 
 3. The celebrant (as before observed) makes the sign of the cross 
 toward the Missal, instead of on himself ; and the deacon and sub- 
 deacon do not, as at the ordinary High Mass, make any corresponding 
 sign. 
 
 4. Tlie subdeacon, after singing the Epistle, does not receive the 
 priest's blessing, nor kiss his hand. » 
 
 5. The celebrant, having said the Dies irm after the Gradual and 
 Tract, goes with his two ministers to the seats, or stands at the altar, 
 
 * Ps. ii. 2.
 
 HIGH MASS OF THE DEAD. 91 
 
 while that Sequence is snng by the choir. Just before the last stanza 
 of the Sequence, the deacon, having previously laid the book of the 
 Gospels upon the altar, proceeds to say the " Munda cor meum," with- 
 out asking the benediction of the priest ; and having genutiected with 
 the subdeacon, goes with him and the attendants (but without lights 
 and incense) to sing the Gospel. At the end, he gives the book to the 
 subdeacon ; but the latter does not carry it to the priest, as the text is 
 not kissed. 
 
 6. At the Offertory the subdeacon does not wear the long veil on 
 his shoulders, in carrying the chalice to the altar. He omits the words, 
 " Reverend father, be pleased to give a blessing," because the water is 
 not blessed. He does not bear away the paten, but goes without it to 
 his place behind the deacon. 
 
 7. After the Invocation of the Holy Ghost, the Bread and Wine of 
 the Sacrifice, the crucifix, and the altar, are incensed by the priest as 
 usual, and with the usual words ; the subdeacon, who is not engaged 
 in bearing the paten, going up to the altar to assist the deacon in hold- 
 ing back the priest's vestments at the incensing. 
 
 8. The deacon and subdeacon assist at the " Lavabo," or washing of 
 the priest's hands, with the basin and towel. 
 
 9. Shortly before the Consecration, the subdeacon moves toward 
 the epistle side ; then receiving the thurible from the attendant (who 
 has previousl j^ supplied it with incense, but without any benediction), 
 incenses the Body and Blood of our Lord at the time of consecration. 
 The subdeacon fulfils this office at High Mass of the Dead, because he 
 does not, as in other High Masses, hold the paten. 
 
 10. Not having to deliver up the paten, the subdeacon does not 
 move from his place till the " Pax Domini," when he goes to the left 
 of the priest at the altar, and then joins the deacon in saying, with the 
 priest, the "Agnus Dei"; but (as was observed in the proper place at 
 Low Mass) the striking of the breast is omitted. 
 
 11. At the end of Mass, the deacon sings, toward the altar, " Re- 
 quiescant in pace," to a tone prescribed in the Missal ; and as there is 
 no final blessing, the ministers join the priest at the Gospel of St. John 
 (which in Masses of the Dead is always said) without previously kneel- 
 ing. All else proceeds as usual. 
 
 N. B. — The ferial tone is used for the Preface and " Pater noster."
 
 92 
 
 APPENDIX. 
 
 III.— SOLEMN VESPERS. 
 
 C. Tliere are, I believe, two evening offices of tlie Church, are there 
 not? 
 
 P. Yes, Vespers and Compline ; the first proper to the earlier part 
 of the evening, the second to its close. 
 
 C. Are both these offices commonly celebrated with solemnity in 
 the Church at large ? 
 
 P. No ; Vesi)ers alone are so celebrated as a general rule ; but it is 
 the practice in some places to sing Compline also as a part of the pub- 
 lic evening devotion. In communities w^here the diities of the choir 
 are performed, all the Seven Hours of Prayer are observed in choir, 
 and in that case Vespers and Compline go together. Solemn Vespers 
 are always sung, where there are the means of singing them, on Sun- 
 days and Holydays ; and are, of course, intended by the Church to be 
 sung at other times also. 
 
 C. What is the meaning of " First " and " Second " Vespers ? 
 
 P. Every Festival is considered by the Church to begin and end in 
 the evening. First and Second Vespers, therefore, express its opening 
 on one evening, and its close on the next. 
 
 C. How is the succession and arrangement of Festivals determined ? 
 
 P. By certain rules contained in the rubrics, and applied to prac- 
 tice in the "Ordo recitandi Divini Officii." or yearly Calendar of the 
 Church, which is published in all countries of the Christian world. 
 
 C. What is the general principle on which these arrangements are 
 made ? 
 
 P. All Festivals, except those of the highest class, admit of the in- 
 troduction into their office of Commemorations, /. e., of the subsidiary 
 celebration of other Festivals inferior to themselves, or of days within 
 the Octaves of the great Festivals, or of Ferias, or week-days in cer- 
 tain special seasons, such as Advent and Lent. These commemorations 
 are made in the form of an antiphon, versicle and response, and col- 
 lect, and sometimes of a special stanza at the close of the Hymn. There 
 are also certain coimnoii commemorations introduced on all semi- 
 doubles in the year, excepting at the more solemn seasons. These are : 
 1. Of the Blessed Virgin ; 2. Of the holy Apostles SS. Peter and Paul; 
 3. Of the Patron Saint of the country (in England, St. George), or of 
 the church,* or communit}^ ; 4. For peace. 
 
 C. Does Compline admit of similar introductions ? 
 
 P. No ; Compline is not ordinarily liable to these variations, ex- 
 
 * i. e. , where it has been consecrated.
 
 SOLEMN VESPEKS. 9S 
 
 cept that of the final stanza of the Hymn. During Easter-time, how- 
 ever, " Alleluias " are added in it. 
 
 C. These additions must tend to complicate the office, and make it 
 difficult to follow. 
 
 P. Most things which are worth knowing require time and pains 
 to understand. But many members of the Christian laity are quite at 
 home in the office of the Church, at least so far as it is publicly cele- 
 brated ; priests are always ready to give assistance in such inquiries ; 
 and the order of the Church offices is annually published for the use 
 of the laity. 
 
 C. Is the Vesper office on Sundays always that proper to the 
 Sunday ? 
 
 P. On the contrary, it is more frequently the second Yesper office 
 of a Festival (when of superior rank to the Sunday), or the first Vesper 
 office of a Festival on the following day ; the Sunday being, in such 
 cases, generally commemorated. 
 
 C. Do the Psalms vary on different days ? 
 
 P. The first four are generally those of the Sunday. But on the 
 first Vespers of Saints' days (except days of our Blessed Lady, of Vir- 
 gins, and Holy Women), the fifth is changed into the llbtli, " Laudate 
 Dominum omnes gentes." On the First Vespers of the office for the 
 Dedication of a Church, which very rarely occurs, the last Psalm is 
 tlie 147th, "Lauda Jerusalem." On Feasts of the Blessed Virgin, the 
 Psalms are the 109th, 112th, 121st, 126th, and 147th ; and the same are 
 projDer to the Feast of a Virgin or Holy Woman. At the First Ves- 
 pers of Corpus Christi, the Psalms are special. But all this, together 
 Mith the variations of the Hymns, etc., you will find explained in the 
 ordinary Vesper-Book. On the Second Vespers of an Apostle, the 
 Psalms are (in addition to the 109th and 112th)5 the 115th, " Credidi "; 
 125th, " In convertendo"; and 138tli, " Domine, probasti me." On the 
 Second Vespers of a Confessor not a Bishop, the last Psalm is " Lau- 
 date Dominum " (116tli) ; but on those of a Confessor Bishoj^, it is 
 Psalm cxxxi., "Memento Domine, David"; and on those of one or 
 more Martyrs, Psalm cxv., " Credidi." On certain days at the Second 
 Vespers, " Lauda Jerusalem " is the last Psalm, and on all Feasts of 
 the Angels, "Confitebor tibi" (Psalm cxxxvii.). The five Sunday 
 Psalms are consecutive in the Psalter from the 109th to the 113th. 
 The first is a kind of commemoration of all the great mysteries of our 
 redemption ; the second alludes to the praise of God " in the congrega- 
 tion"; the third commemorates the graces and privileges of the Just : 
 the fourth is a Psalm of praise, with a prophecy toward its close of 
 the Blessed Virgin and the Church (on which account it is one of the
 
 94 
 
 APPENDIX. 
 
 Psalms proper to her festivals) ; while the last celebrates the deliver- 
 ance of the Israelites from Egyptian bondage, and is therefore appro- 
 priate to Sundays, which are days in honor of the Resurrection of our 
 Lord. It is very remarkable that a series of Psalms so suitable to the 
 ordinary wants of the Church on her weekly festivals, should be found 
 in succession. 
 
 On days of the Blessed Virgin, Psalm cxxi. is substituted for ex., 
 Psalm cxxvi. for cxi., and Psalm cxlvii. for cxiii. In all these substi- 
 tutions you will see that the analogy between the Blessed Virgin and 
 the Church is intended to be kept in mind, as is shown especially in 
 the frequent occurrence of the word "domus"; the Blessed Virgin 
 first, and the Church afterward, being our Lord's chosen " habitation " 
 or "tabernacle," 
 
 The Psalms of the Blessed Virgin are used on all days of holy 
 women, whether virgins, married, or widows, because of all such our 
 Blessed Lady is the especial model and Patroness. 
 
 On Saints' days. Psalm cxiii. (In exitu), being especially appropri- 
 ate to Sunday, is changed into Psalm cxlvii., a general Psalm of praise. 
 Psalm cxxxi. (Memento) will be seen on examination to contain several 
 allusions to the priesthood. Psalm cxv. (Credidi) speaks of the '-''death 
 of God's Saints," whence it is proper to Martyrs' days and to the 
 Apostles, all of whom were also Martyrs. The addition of Psalms 
 cxxv. and cxxxviii. to their Second Vespers, is explained by the anti- 
 phon prefixed and added to each. Psalm cxlvii. (Lauda Jerusalem) is 
 proper to the dedication of a church as well as to the Blessed Virgin. 
 
 C. What are the Psalms for Vespers on week-days ? 
 
 P. They are, with some omissions, those which follow in order after 
 the Psalms of the Sunday.* 
 
 C. Why are the Church offices always sung in Latin ? 
 
 P. The Church is particular about the use of Latin in all her pub- 
 lic offices of devotion, on account especially of the danger to which 
 national languages are exposed of deterioration and change, through 
 which, in course of time, even the purity of doctrine might be cor- 
 rupted. Moreover, as the Church is not for one country, but for all, 
 it is to be desired that she should possess a universal language, as well 
 as a uniform rite. It is when Catholics travel from country to country 
 that they feel especially the benefit of this provision of the Church, 
 superseding all national distinctions. I will add another reason for 
 the use of Latin, which is, that it is most important to have a language 
 for sacred purposes not vulgarized by familiar use. 
 
 ♦ They will be found in the Vespers for the Laity, Burns and Lambert.
 
 SOLEMN VESPERS. , 95 
 
 G. But may it not be considered an evil that the laity should be 
 debarred from following the public offices of the Church ? 
 
 P. They cannot be said to be so ; for, first, there are many of them 
 who actually understand at least Latin enough to enter into the mean- 
 ing of the words ; and of those who do not, many have leisure to study 
 it ; a work the labor of which would be greatly lightened by being 
 undertaken in a pure spirit of devotion, and for so noble an end, — not 
 to speak of the aid of the Holy Spirit, which would certainly be vouch- 
 safed to any one who should be animated by a love of the Church to 
 undertake any enterj)rise, whether physical or intellectual, in her 
 cause.* You will remember, too, that the Vesper-books give transla- 
 tions side by side with the Latin, and thus no one who is able to read 
 is left in ignorance of the meaning of what is said or sung ; while I 
 believe that many by the use of these translations have acquired knowl- 
 edge enough of the Latin language to be of considerable service to them 
 in the public offices of the Church. And, moreover, where the idea 
 of worship has strong possession of the mind, the form of words is of 
 less consequence. It is j)roved by undoubted facts that the English 
 Psalms are hardly better understood by the majority of worshippers 
 than the Latin. Let Catholics, therefore, who do not know Latin use 
 their Vesper-books in the Psalms, and in such other parts of the office 
 as are intended to be sung by them, and they will soon enter into the 
 spirit of the act in which they are engaged, which is, after all, the great 
 matter ; and for the rest, the more illiterate must put themselves into 
 the hands of the Church, and use such devotions as they are able. 
 
 C. What are the ceremonies of Solemn Vespers ? 
 
 P. The priest, habited in a cope, and accompanied by his assistants, 
 proceeds from the sacristy to the altar with the clergy and acolytes. 
 The clergy having filed off to their places in the choii*, the celebrant 
 goes forward to the steps of the altar, where he kneels with his attend- 
 ants to say the preparatory prayer ; then moving, preceded by his at- 
 tendants, to the seats at the epistle side, and standing, he says secretly 
 the " Pater " and " Ave." He then sings aloud, " Deus, in adjutorium 
 meum intende," — "0 God, incline unto my aid"; and is answered by the 
 choir, " Domine, ad adjuvandum me festina," — " O Lord, make haste to 
 help me." Then the choir chants the " Gloria Patri " with " Alleluia," 
 or, from Septuagesima to Easter, " Laus Tibi, Domine, Rex t'eternaj 
 gloriae," — " Praise to Thee, O Lord, King of eternal glory." Then the 
 antiphon is sung, entire if on a double, the first words only if on a 
 
 * I am acquainted with a young man, at my own church, who has found time in the 
 Tuidst of a laborious worldly calling to learn Latin so well as to translate the Church offloes 
 with facility.
 
 96 
 
 APPEXDIX. 
 
 semi-double or simple festival, or on a Sunday (which ranks as the 
 highest of semi-doubles). Then the chanters give out the first words 
 of the Psalm, which the semi-choir on the principal side continues 
 through the first verse, and is then answered in the second verse by 
 the semi-choir on the opposite side, and thus the Psalms are continued 
 to the end ; each antiphon being sung at the end of each Psalm as 
 well as at the beginning, and at the end always entire. The Psalms 
 are begun alternately by the two sides. It is most proper that the 
 first words of the antiphons should be intoned by the officiating priest 
 and others of the clergy in succession. 
 
 C. Why are the Psalms sung sitting ? 
 
 P. The length of the Church offices makes it difficult for some 
 persons to recite them standing ; and in order to provide relief with- 
 out violating uniformity, the Church allows the easier posture in 
 those portions of Divine worship which do not consist in addresses to 
 Almighty God, or in hymns sung directly in His honor. The Psalms 
 are more like a prolonged commemoration of His mercies ; and are 
 so far different from the hymns, which are short, always expressed 
 in the language of worship or praise, and which again difi'er from the 
 Psalms in relating immediately to the blessings of the Gospel dis- 
 pensation. 
 
 C. After the Psalms, I observe the officiating priest and the clergy 
 rise. 
 
 P. Yes ; the celebrant rises to sing the " Little Chapter," which is 
 a short sentence from Holy Scripture bearing upon the subject of the 
 day. After the Little Chapter is sung the Hymn. The hymn over, 
 the versicle proper to the day is intoned by the chanters, and the re- 
 sponse by the choir. Then the antiphon at the " Magnificat " is sung 
 in the same way, and according to the same rule, as the antiphons of 
 the Psalms. Then the first words of the " Magnificat " are intoned. 
 
 C. Here, I observe, the priest crosses himself, rises, and goes to 
 the altar. 
 
 P. Yes ; this song of our Blessed Lady, and the corresponding 
 hymn " Benedictus " at Lauds, are always accompanied by marks of 
 extraordinary honor, as the two canticles relating especially to the 
 Incarnation of our Blessed Saviour. Accordingly, at the opening of 
 the " Magnificat," the priest, attended by his ministers, proceeds to 
 the altar, and goes up to it after making the proper reverence ; then, 
 receiving the thurible from the principal minister, as at Solemn Mass, 
 and with the same ceremonies, he incenses the crucifix and altar in 
 the usual way, saying at the same time the words of the " Magnificat" 
 with the ministers, while the choir is singing that Canticle. The in-
 
 COMPLINE. 97 
 
 censing over, lie restores the thurible into the proper hands as usual ; 
 and after genuflecting or bowing, as the case may require, returns 
 with his ministers to the seats, and is himself incensed thrice by his 
 chief assistant, who afterward incenses also the clergy, choir, and 
 second assistant. The officiant continues standing till the end of the 
 "Magnificat"; and when the antiphon has been repeated, sings the 
 Collect of the day, after which the Commemorations (if any) are made 
 by the proper antii)hon, versicle and response, and collect. 
 
 C. I have occasionally seen the officiating priest leave the high 
 altar at the beginning of the " Magnificat," and visit other altars in 
 the church to incense them. 
 
 P. This is when the Blessed Sacrament is at a side altar. In that 
 case, the officiant incenses such altar first in order, and other altars in 
 succession, ending with the principal altar ; but if the Blessed Sacra- 
 ment be at the principal altar, then he incenses this alone. 
 
 Q. Sometimes the priest and choir kneel during particular stanzas 
 of the Hymn. 
 
 P. Yes, in the following cases : during the first stanza of " Yeni 
 Creator " or " Ave maris stella," and during the address to the Cross 
 in " Vexilla regis." 
 
 O. What is the Hymn, with versicle and prayer, sung at the end 
 of Vespers, forming a little office by itself? 
 
 P. It is the Antiphon of the Blessed Virgin, proper to the end of 
 Lauds and Compline, but which it is usual to introduce at the end of 
 Vespers, except when a bishop officiates. During Easter-time this 
 antiphon is always sung standing ; at other times it is sung standing 
 from the First to the Second Vespers of Sunday, kneeling on other 
 days.* 
 
 iy._COMPLINE. 
 
 C. Will you please, sir, to explain the office and ceremonies of 
 Compline ? 
 
 P. Compline (" Completorium," the final and " complemental " 
 office of the day) is properly an appendage to Vespers, but is often 
 sung as a separate office. It is sung as follows : 
 
 The priest, after kneeling for the preparatory prayers, stands wliile 
 the blessing is invited by one of the choir in the words, " Jube, domne, 
 benedicere," — " Be pleased, sir, to give a blessing." The priest sings 
 in answer, " ISToctem quietam," etc. — " The Lord Almighty gi-ant us a 
 
 * These antiphons are described under the head of Compline.
 
 98 APPENDIX. 
 
 quiet night and a perfect end." The choir responds, "Amen." The 
 priest then sings the " Short Lesson," from 1 St. Pet. v. 8, " Fratres," 
 etc., — " Brethren, be sober, and watch ; because your adversary, the 
 devil, as a roaring lion, goeth about, seeking whom he may devour ; 
 whom resist strong in the faith." He concludes with the usual ter- 
 mination of a lesson, " But Thou, O Lord, have mercy on us," and is 
 answered in song, " Thanks be to God." He proceeds to sing, V. 
 " Our help is in the name of the Lord "; R. " Who made heaven and 
 earth." He then says in secret our Lord's Prayer. At its close he 
 makes, with the choir and congregation, the general Confession, as 
 at the beginning of Mass ; but instead of being merely said, as at 
 Mass, it is recited in monotone. The " Confiteor " over, the priest 
 proceeds to sing, V. " Convert us, God of our salvation "; R. "And 
 turn away Thine anger from us." Then, in a louder tone, as at "Vespers, 
 V. " God, incline to my aid "; R. " Lord, make haste to help me." 
 Then is sung, " Glory be to the Father," etc., with " Alleluia" or " Laus 
 Tibi, Domine," etc., according to the season. Then the first word 
 of the antiphon is intoned, " Miserere," for which, during Easter-time, 
 is substituted " Alleluia." Then the Psalms are chanted in succession, 
 and, since under a single antiphon, most properly to the same tone. 
 
 C. What are the Psalms, and with what intention are they used ? 
 
 P. The Psalms are : the 4th (Cum invocarem), the 30th (In Te, 
 Domine, speravi), the 90th (Qui habitat), and the lB3d (Ecce, nunc 
 benedicite). Their propriety will be apparent upon examination. Their 
 general sentiment is prayer for the Divine aid against the dangers, both 
 spiritual and bodily, of the night-season, at which, according to the 
 general belief of the Church, " our adversary the devil " (named at the 
 commencement of the office) is especially on the alert. At the end of 
 the Psalms, the antiphon is repeated in full : " Have mercy on me, 
 
 Lord, and hear my prayer." Instead of which, from Holy Satur- 
 day to the First Vespers of Trinity Sunday (exclusive of the latter), 
 is said, " Alleluia, alleluia, alleluia." 
 
 Then follows the hymn, " Te lucis," etc. ; after which the officiant, 
 having risen, sings the " Little Chapter " from Jer. xiv. 9, " Thou, 
 Lord, art in the midst of us, and Thy holy Name is invoked upon us. 
 Leave us not, O Lord our God." R. " Thanks be to God." Then are 
 sung the short responsories. " Into Thy hands, O Lord, I commend 
 my spirit. Into Thy hands. Tliou hast redeemed us, O God of truth. 
 
 1 commend. Glory be, etc. Into Thy hands." V. " Guard us, Lord, 
 as the apple of the eye." R. "Under the shadow of Thy wings protect 
 us." At Paschal- tide (^. e., from Holy Saturday to Trinity Eve) 
 Alleluias are added.
 
 BENEDICTION OF THE MOST HOLY SACRAMENT. 99 
 
 Then is sung the beginning of the antiphon at the " Nunc dimit- 
 tis," "Save us." Then the "Nunc dimittis"; after which the anti- 
 phon is repeated in full, " Save us whilst we are awake, guard us 
 whilst we are asleep, that we may wake with Christ, and rest in peace." 
 In Paschal-time " Alleluia " is added. On semi-doubles, several short 
 prayers and responses are then said, beginning with "Kyrie eleison." 
 On doubles,* the oflSce goes on at once to the " Dominus vobiscum " 
 and the Collect, which is as follows : " Visit, O Lord, we beseech Thee, 
 this habitation, and drive far from it all the snares of the enemy. Let 
 Thy holy angels dwell in it, to keep us in peace ; and may Thy bless- 
 ing be always upon us. Through." Then, V. " Our Lord be with you." 
 R. " And with thy spirit." V. " Let us bless our Lord." R. " Thanks 
 be to God." Then the blessing. " The Almighty and merciful Lord 
 Mess and keep us. Father, and Son, and Holy Ghost." R. "Amen." 
 
 Then is sung the antiphon of the Blessed Virgin according to the 
 season. 
 
 O. How many of these antiphons are in use ? 
 
 P. 1. The "Alma Redemptoris," which is sung or said from the 
 eve of the First Sunday in Advent to the Feast of the Purification at 
 Compline ; 2. The "Ave Regina," from the Feast of the Purification 
 10 the Thursday in Holy Week (exclusive) ; 3. The " Regina coeli," 
 from Holy Saturday to the First Vespers of Trinity Sunday (exclusive); 
 4. The " Salve Regina," from Trinity eve to the eve of the First Sun- 
 day in Advent. 
 
 v.— THE BENEDICTION OF THE MOST HOLY SACRAMENT. 
 
 " Gustate et videU quoniam sua vis est Dominus." 
 
 (7. What is the " Benediction of the Blessed Sacrament " ? 
 
 P. It is a rite which has sprung from devotion to the Blessed 
 Sacrament of the Altar. 
 
 O. What is the meaning of > this rite ? 
 
 P. It results from the doctrine of the Real Presence of our Blessed 
 Lord in the Holy Eucharist. His Real Presence must be a means of 
 benediction to all who are brought within its influence, provided they 
 be also animated by right dispositions. 
 
 G. At Benediction, is it our Lord who blesses in His own Person, 
 or the priest who employs the Holy Sacrament as a means of blessing ? 
 
 P. It is the former rather than the latter. Our Divine Redeemer 
 makes His servant the medium of conveying His benediction. 
 
 * i. €., if the Vespers have been said according to the double rite.
 
 100 APPENDIX. 
 
 C. What are the ceremonies of this great and most consolatory 
 rite? 
 
 P. The priest, vested in a white cope, ascends to the altar, attended 
 by an assistant priest or deacon. The crucifix having been taken down, 
 the assistant (or, if none be present, the priest officiating) opens the 
 tabernacle, and, after a genuflection, withdraws from it the monstrance 
 containing the Blessed Sacrament within it. 
 
 C. What is a monstrance f 
 
 P. It is a frame, of the most costly material which can be had, for 
 exhibiting {ad monstrandum) the Blessed Sacrament to the people. 
 
 The monstrance, after the Blessed Sacrament has been placed with- 
 in it, is set on the altar (on which a corporal has previously been 
 strewn), and the Blessed Sacrament is adored. It is then elevated on 
 a throne above, similarly prepared. The priest meanwhile descends to 
 the foot of the altar, and, after putting incense in the thurible as usual 
 (though without blessing it), receives the thurible on his knees, and 
 incenses the Adorable Sacrament thrice. Meanwhile it is customary 
 in this and some other countries to sing " O salutaris Hostia," with its 
 accompanying doxology, from the hymn " Yerbum supernum prodi- 
 ens." Afterward the Litany of the Blessed Vii'gin, or some Motett 
 proi)er to the day, is sung in honor of the Blessed Sacrament. The 
 priest then intones (or the cantors) the " Tantum ergo sacramentum," 
 with the accompanying doxology (from the hymn "Pange lingua 
 gloriosi Corporis," etc.), and the choir takes it up. At the beginning 
 of the doxology, the priest rises, puts incense in the thurible as be- 
 fore, and again incenses the Blessed Sacrament. The doxology ended, 
 the versicle " Panem de coelo " and its response (from the oflBice of 
 Corpus Christi) are sung. Alleluias being added at Easter-time and 
 within the octave of " Corpus Christi." The priest then sings the Col- 
 lect of Corpus Christi. He then receives on his shoulders a rich veil 
 or scarf, while the priest assisting (or, in default of one, himself) takes 
 down the Blessed Sacrament from the throne. Then both go up to the 
 altar, and the principal priest receives the Blessed Sacrament into his 
 hands within the veil or scarf, and makes with it the sign of the Cross 
 toward the people. A bishop makes this sign thrice. Meanwhile the 
 bells of the church are rung, to give notice to the people inside the 
 church, and in the neighborhood, that the Benediction is being given. 
 The Blessed Sacrament is then restored to the tabernacle where it is 
 usually reserved, and all depart in order. 
 
 A living writer thus beautifully describes the character and mean- 
 ing of this rite : 
 
 " Benediction of the Blessed Sacrament is one of the simplest rites
 
 HYMN OF ST. THOMAS AQUINAS. 101 
 
 of the Church. The priests enter and kneel down ; one of them un- 
 locks the Tabernacle, takes out the Blessed Sacrament, inserts it up- 
 right in a monstrance of precious metal, and sets it in a conspicuous 
 place above the altar, in the midst of lights, for all to see. The people 
 then begin to sing ; meanwhile the priest twice offers incense to the 
 King of heaven, before whom he is kneeling. Then he takes the mon- 
 strance in his hands, and, turning to the people, blesses them with the 
 Most Holy, in the form of a cross, while the bell is sounded by one of 
 the attendants to call attention to the ceremony. It is our Lord's 
 solemn benediction of His people, as when He lifted up His hands over 
 the children, or when He blessed His chosen ones when He ascended 
 up from Mount Olivet. As sons might come before a parent before 
 going to bed at night, so once or twice a week the great Catholic 
 family come bofore the Eternal Father, after the bustle or the toil of 
 the day ; and He smiles upon them, and sheds upon them the light of 
 His countenance. It is a full accomplishment of what the priest in- 
 voked upon the Israelites : 'The Lord bless thee and keep thee ; the 
 Lord show His face to thee, and have mercy on thee ; the Lord turn 
 His countenance to thee, and give thee peace.' Can there be a more 
 touching rite, even in the judgment of those who do not believe in it ? 
 How many a man not a Catholic is moved, on seeing it, .to say, ' O that 
 I did but believe it ! ' when he sees the priest take up the Fount of 
 Mercy and the people bent low in adoration ! It is one of the most 
 beautiful, natural, and soothing actions of the Church." * 
 
 HYMN" OF ST. THOMAS AQUINAS FOR THE FEAST OP 
 
 CORPUS CHRISTL 
 
 "Lauda Sion Salvatorem." 
 
 Praise high thy Saviour, Sion, praise, 
 With hymns of joy and holy lays, 
 
 Thy Guide and Shepherd true ; 
 Darewll thou canst, yea take thy fill 
 Of praise and adoration, still 
 
 Thou fail'st to reach His due. 
 
 A special theme for thankful hearts, 
 The Bread that lives, and life imparts, 
 To-day is duly set ; 
 
 * Dr. Newman's Lectures on Protestantism.
 
 ^(\St APPENDIX. 
 
 Which at the solemn festal board, 
 Was dealt around, where, with their Lord, 
 His chosen Twelve were met. 
 
 Full be the praise and sweetly sounding, 
 With joy and reverence meet abounding, 
 
 The soul's glad festival ; 
 This is the day of glorious state 
 When of that Feast we celebrate 
 
 The high original. 
 
 'Tis here our King makes all things new, 
 And living rules and offerings true 
 
 Absorb each legal rite ; 
 Before the new retreats the old, 
 And life succeeds to shadows cold, 
 
 And day displaces night. 
 
 His faithful followers Christ hath bid 
 To do what at the feast He did, 
 
 For sweet remembrance' sake ; 
 And, gifted through His high commands, 
 Of bread and wine our priestly hands 
 
 A saving Victim make. 
 
 O Truth, to Christian faith displayed. 
 The bread His very Body made. 
 
 His very Blood the wine ; 
 Nor eye beholds, nor thought conceives. 
 But dauntless Faith the change believes, 
 
 Wrought by a power Divine. 
 
 Beneath two differing species 
 (Signs only, not their substances) 
 
 Lie mysteries deep and rare ; • 
 
 His Flesh the meat, the drink His Blood, 
 Yet Christ entire, our heavenly Food, 
 
 Beneath each kind is there. 
 
 ] 
 
 And they who of their Lord partake 
 
 Nor sever Him, nor rend, nor break, 
 
 Nought lacks, and nought is lost ;
 
 HYMN OF ST. THOMAS AQUINAS. 103 
 
 The boon now one, now thousands claim, 
 Yet one and all receive the same, 
 Receive, but ne'er exhaust. 
 
 The Gift is shared by all, yet tends. 
 In bad and good, to differing ends 
 
 Of blessing and of woe ; 
 What death to some, salvation brings 
 To others : lo ! from common springs 
 
 What various issues flow ! 
 
 Nor be thy faith confounded, though 
 The Sacrament be broke ; for know 
 The Life, which in the whole doth glow, 
 
 In every part remains ; 
 The Spirit which those portions hide 
 No force can cleave ; we but divide 
 The sign, the while the Signified 
 
 Nor change nor loss sustains. 
 
 The Bread of Angels, lo ! is sent 
 For weary pilgrims' nourishment ; 
 The children's Bread, not to be spent 
 
 On worthless dogs profane ; 
 In types significant portrayed, 
 Young Isaac on the altar laid, 
 And Paschal offerings duly made. 
 
 And manna's fruitful rain. 
 
 O Thou Good Shepherd, Very Bread, 
 Jesus, on us Tliy mercy shed ! 
 
 Sweetly feed us ! 
 
 Gently lead us ! 
 Till of Thy fulness us Thou give. 
 Safe in the land of them that live. 
 
 Thou who canst all, and all dost know, 
 Thou who dost feed us here below ; 
 
 Grant us to share 
 
 Thy banquet there. 
 Co-heirs and partners of Thy love, 
 With the blest citizens above. 
 Amen. Alleluia.
 
 wt:-. r ^^^^" 
 
 ^^^•^T >«i^Bs;^_r^^- 
 
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 Ltil 
 
 The Agony of Jesus.
 
 Suffer as did Jesus, and for Him.
 
 THE PICTORIAL LES50NS 
 
 J^' 
 
 KOR THE 
 
 OLLOWING OF (^HRIST 
 
 This admirable series of engravings embrace celebrated pic- 
 tures from the gallery, by Prof. Plockhorst, of Stuttgart, Ger- 
 many, and represent a number of the principal events in the life 
 of our Saviour. They form a pictorial history of the Life of 
 Jesus. The subjects are of a nature to stimulate piety and 
 strengthen virtue. They are a book of sermons in pictures, and 
 the scenes and events depicted are equally edifying to young and 
 old, the learned or the unlearned. 
 
 The Nativity. Jesus chose to be born in poverty, humilia- 
 tion, and suffering: 1. To expiate sin; 2. To cure us of its con- 
 sequences; 3. To set us an example. And it was fitting that 
 His birth should be in harmony with His life and death. 
 
 The Twelve-years-old Christ in the Temple. St. Joseph and 
 the Blessed Virgin having become separated from Jesus, then 
 twelve years old, at the Feast of the Passover in Jerusalem, 
 searched for three days and found Him in the temple, where 
 He astonished the doctors by the wisdom of His answers and 
 questions. To His mother's question why He had done so. He 
 replied: *'Did you not know that I must be about the things 
 that are my Father's ? " By this Jesus teaches that we too must 
 do the will of our Heavenly Father in preference to all other 
 considerations. 
 
 . Baptism of Jesus. Jesus, though perfect, received baptism 
 from John the Baptist, in order to show beforehand to His 
 Church the penance she was to prescribe for her children in all
 
 ii THE PICTORIAL LESSONS FOR THE FOLLOWING OF CHRIST. 
 
 future ages. Haviug taken upon Himself the entire debt of sin- 
 ners, He wished to begin His mission by exercising the rigors of 
 penance on Himself. This was His meaning when He said to 
 St. John : " Sulfer it to be so now, for so it becometh us to fulfil 
 all Justice." 
 
 Jesus' Discourse with Nicodemus. In his discourse with Nic- 
 odemus our Saviour outlines the entire plan of Christianity. 
 Nicodemus was a believer, anxious for instruction, but timid 
 and fearful of persecution. He came to Jesus by night, in order 
 not to be seen. But having received the truth he professed 
 it till death, accompanied by every Christian virtue; and the 
 Church has placed him among the Saints. The lesson of his life 
 is, that we must persevere in virtue. 
 
 Christ Appears on the Sea. When Christ appeared to Peter 
 and his companions walking on the water, Peter, in his haste 
 to meet our Saviour, walked out on the water to meet Him. 
 Feeling himself sinking, he cried out : " Lord, save me ! " Jesus, 
 reaching forth His hand, said : " Oh, thou of little faith, why 
 didst thou doubt ? " By this our Saviour teaches that we must 
 have faith in all our trials and dangers. 
 
 The Transfiguration. Jesus having taken Peter, James, and 
 John, his brother, up into a high mountain to pray, was trans- 
 figured before them. His face shone as the sun, and His gar- 
 ments became white as the snow. The torrents of light from 
 His divinity flamed on His humanity. In thus appearing to 
 His disciples in His divine lustre, our Lord wished to typify the 
 splendor of His glory in Heaven, and the superb power and glory 
 in which He will appear on the last day to administer eternal 
 justice to all men. 
 
 Christ Raising Lazarus. When Martha said to Jesus, " Lord, 
 if Thou hadst been here, my brother had not died," Jesus 
 answered: "Thy brother shall rise again. I am the resurrection 
 and the life ; he that belie veth in me, although he be dead, shall 
 live." And in restoring Lazarus to life, He taught us that those 
 who die shall recover life by the resurrection on the last day.
 
 THE PICTORIAL LESSONS FOR THE FOLLOWING OF CHRIST. ill 
 
 Christ Blessing Little Children. A Dumber of fathers and 
 mothers having brought their children to Jesus, He blessed them, 
 and declared that rather than scandalize a little child, it were 
 better to have a millstone tied to one's neck and to be cast into 
 the sea. In this we receive a fearful illustration of the sin of 
 giving evil example to the innocent. 
 
 Christ Entering Jerusalem. Jesus, five days before His death, 
 entered Jerusalem, seated on an ass. The multitude came 
 out to meet Him, and hailed Him with rejoicing. But the 
 Saviour, in the midst of His triumph, wept over Jerusalem, and 
 predicted the calamities that were soon to befall it. In this we 
 see a type of the ingratitude of mankind. 
 
 The Feet of Christ Washed by Mary Magdalen. When Mary 
 Magdalen washed the feet of Jesus with her tears, and wiped 
 them with her hait, and He said. that many sins were forgiven 
 her because she loved much. He wished to teach us thereby, 
 as the Council of Trent points out, that "they (the sinners) 
 must begin to love God as the source of all justice." Love of 
 God and sincere repentance are necessary for forgiveness. 
 
 The Widow's Mite. While Jesus was in the temple a poor 
 widow put a farthing into the treasury, whereupon He com- 
 mended her, saying that she put in more than the rich. By this 
 our Saviour illustrated the truth that our merit depends not upon 
 the greatness of our actions as much as on the purity of our 
 intentions. 
 
 The Last Supper. At the Last Supper Jesus showed His 
 supreme love of humanity by giving Himself to us in the Holy 
 Sacrament of the Eucharist. In this He replaced the ancient 
 sacrifices by that which in its unity should supply the place of 
 them all, and by its excellence infinitely surpass them in merit 
 and in value. 
 
 Christ in the Garden. Jesus, taking with Him Peter, James, 
 and John, retired to the Garden of Getlisemane to pray. In 
 the intensity of His agony He prayed : " My Father, if Tliou 
 wilt, take away this chalice from me; yet, not my will, but Thine 
 be done." An angel was sent from heaven to strengthen Him.
 
 iv THE PICTOKIAL LESSOISTS FOR THE FOLLOWIlSra OF CHRIST. 
 
 In this our Saviour showed that we must have recourse to prayer 
 in our trials and sufferings, and submit in all things to the 
 Divine will. 
 
 The Agony of Jesus. This engraving also represents, by 
 another artist, the agony of our Saviour in the Garden of Geth- 
 semane immediately before His Passion and death. Having 
 prayed, " Father, if Thou wilt, take away this chalice from me ; 
 yet, not my will, but Thine be done," an angel descended from 
 heaven to strengthen Him. 
 
 Suffer as did Jesus, and for Him. This is a symbolical picture 
 of how a follower of Christ, bearing his cross, will receive 
 heavenly aid. During Christ's agony in the Garden of Geth- 
 semane, an angel descended from heaven to aid and strengthen 
 Him. So, too, we may expect heavenly assistance in bearing 
 with patience and resignation our trials in this world. 
 
 The Crucifixion. Jesus, on being raised up on the cross 
 between two thieves, prayed for His murderers : " My Father, 
 forgive them, for they know not what they do." He thus im- 
 posed on all men the duty of forgiveness for injuries received. 
 Then perceiving His Blessed Mother and St. John at the foot of 
 the cross. He said : "Woman, behold thy son "; and to St. John, 
 "Behold thy mother." He thus, in the person of St. John, made 
 Mary the mother of all Christians. 
 
 Christ Appears to Mary Magdalen. In appearing first to Mary 
 Magdalen, Jesus wished, by this distinction, to reward the fervor 
 and constancy of her love. Thus we are taught the zeal which 
 we exercise in obeying the will of our Heavenly Father, will 
 receive its recompense. 
 
 The Angel Appearing to St. John. According to commen- 
 tators on the Scriptures, those terrible things described in 
 the Apocalypse as the persecutions of antichrist, will not all 
 be fulfilled until a short time before the end of the world. " But 
 that, in the days of the voice of the seventh angel, when he shall 
 begin to sound the trumpet, the mystery of God shall be finished, 
 as He hath declared by His servants, the prophets." The sealed 
 book given to St. John by the angel, signifies the Gospel of Jesus 
 Christ through whom all men can be saved.
 
 ^iGTORiAL * Wessons 
 
 BF'OBa X3E3E3S 
 
 TfolloWii^: 
 
 of + 

 
 THE TWELVE-YEARS-OLD CHRIST IN THE TEMPLE.
 
 CHRIST.
 
 CHRIST AND NTCODEMUS.
 
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 m. 
 
 
 
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 j^^^ 
 
 k.'kl 
 
 X 
 
 CHBTST APPEARS ON THE SEA.
 
 THE TRANSFIGURATION.
 
 CHRIST RAISING LAZARUS.
 
 CHRIST BLESSING LITTLE CHILDREN.
 
 CHRIST ENTERING JERUSALEM.
 
 THE FEET OF CHRIST WASHED BY MARY MAGDALENE.
 
 THE WIDOW'S MIT3.
 
 THE LAST S'JPPER.
 
 CHRIST IN THE GARDEN OF GETHSEMANE.
 
 THE CKUCIiiX-O:
 
 CHRIST APPEARS TO MARY MAGDALENr^
 
 And he set Ids right foot upon the sea, and his left foot upon the ear«7i."— Apocalypse %. 2. 
 THE ANGEL APPEARING TO ST JOHN.
 
 THE PICTORIAL GALLERY 
 
 OK 
 
 4TpLY * W^MBN. 
 
 Guardian Angel. In this picture of the child and its guard- 
 ian angel, we see illustrated the beautiful teaching of the 
 Catholic Church that God, at the first moment of our existence, 
 appoints an angel specially to watch over us, to defend us, and to 
 conduct us to heaven. The Church, in the seventeenth century, 
 established a special feast in honor of the guardian angels. 
 
 St. Agnes. This Saint is one of the most beautiful charac- 
 ters in the calendar of saintly women. St. Jerome says that the 
 tongues and pens of all nations are employed in praises of her. 
 St. Agnes is represented in her picture as holding in her arms a 
 lamb, as a fitting type of her innocence. Her name in Greek 
 means chaste^ and in Latin, a lamh. She is regarded in the 
 Church as a special patroness of purity. During the persecu- 
 tion of the Christians, under Diocletian, after having resisted 
 all the threats and artifices of the enemies of Christ, who 
 sought to make her renounce the faith, she was beheaded, in the 
 thirteenth year of her age. St. Aml^rose says she went to tlie 
 place of execution more cheerfully than other women go to their 
 wedding. 
 
 St. Elizabeth of Hungary. St. Elizabeth was the daugliter 
 of King Alexander II. of Hungary, and his Queen, Gertrude, 
 and she became the wife of the Landgrave of Ilesse and 
 Thuringia. She devoted her whole life to the performance of 
 good works. She built hospitals and almshouses, tended the
 
 11 THE PICTORIAL GALLERY OF HOLY WOMEN^. 
 
 wounded and sick, and fed nearly a thousand poor daily at the 
 gates of her palace. She devoted all her revenues to the use of 
 the poor. She earned her own maintenance by spinning and other 
 work, and cooked her own victuals, which were of the coarsest 
 kind. On the death of her husband she turned over her domin- 
 ions to her son, so as to continue in her good work, and before 
 her death she willed all her revenues to Christ, to be used for 
 His poor. Innumerable miracles have been recorded as wrought 
 by her prayers and relics. 
 
 Saint Cecilia. Saint Cecilia is regarded as the patroness of 
 church music, and her name has been held in great veneration 
 from the early ages of the Church. It is mentioned in the Canon 
 of the Mass, and in the sacramentaries and calendars of the 
 Church. She was chosen patroness of church music on account 
 of her assiduity in singing the divine praises, in which she often 
 joined instrumental music with vocal. She was put to death for 
 the faith, in the year 230. 
 
 St. Rose of Lima. St. Rose is the only American Saint in 
 the calendar of the Catholic Church. And the record of her life 
 and virtues is one of the most interesting and beautiful in the 
 entire bead-roll of saintly women. She was born in Lima, Peru, 
 in 1586, and was of Spanish extraction. While quite young she 
 chose St. Catherine of Sienna as her model'. She was baptized 
 Isabel, but the name Rose was given to her on account of the 
 resemblance of her face, when a baby, in figure and color to a 
 rose. She refused the most attractive offers of marriage, and 
 joined the Third Order of St. Dominic. Her life was a perpetual 
 round of heroic virtue and patient suffering. She died in her 
 thirty-first year, August 24, 1617; and the Chapter, Senate, and 
 all the most honorable companies of the city, by turns, carried her 
 body to the grave, the Archbishop performing the funeral services. 
 Many miracles have been wrought through her intercession ; and 
 churches dedicated to her honor are found all over North and 
 South America. The great Pope Leo X. canonized her. 
 
 St. Margaret was Queen of Scotland, niece of St. Edward 
 the Confessor of England, and granddaughter of Edmund Iron-
 
 THE PICTOEIAL GALLERY OF HOLY WOMEIT. 
 
 lU 
 
 side. She turned her court into a real almshouse, and spent all 
 the time that she could spare from the duties of her station in 
 prayer, and in attending and relieving the poor. Her life reads 
 like a holy romance. She died in 1093, and Pope Innocent IV. 
 canonized her. 
 
 St. Catherine of Sienna. This engraving shows us St. Cath- 
 erine of Sienna, one of the most holy women in the calendar 
 of the Church. God not only favored St. Catherine with extra- 
 ordinary graces,.but He also imparted to her the gift of com- 
 municating her piety to others ; so that Pope Pius II. said of her 
 that no one ever approached her without going away better. Her 
 whole life, it is said, seemed to be one continued miracle. 
 
 Saint Teresa. This illustration shows St. Teresa in the ecstasy 
 of devotion before the crucifix. She was the foundress of 
 the Reformed Barefooted Carmelites, and she lived to see six- 
 teen nunneries of her order founded and fourteen convents of 
 Carmelite friars. She was favored with ecstasies, raptures, and 
 visions, and many revelations were imparted to her. She wrote 
 many books, which are the delight of devout persons ; and her 
 own life, written by herself, in obedience to her confessor, is 
 placed on the same plane as the Confessions of St. Augustine.
 
 The Guardian Angel.
 
 Saint Agnes.
 
 Saint Emzaukth of Hungary.
 
 SAINT CECELIA.
 
 Saint Rosk of Lima.
 
 Saint Margaret,
 
 Saint Catharine, of Sienna.
 
 Saint Teresa.
 
 THE 
 
 FRUITS OF THE FAITH 
 
 AS SEEN 
 
 IN THE LIVES OF HOLY WOMEN 
 
 SAINT MARY MAGDALEN. 
 
 The illustrious penitent woman mentioned by St. Luke, was, 
 by her perfect conversion, an encouraging example and model 
 of penitence to all succeeding ages. 
 
 Jesus, not long after he had raised to life the son of a widow 
 at Nain, a town in Galilee, was invited to dinner by a certain 
 Pharisee called Simon, who seems to have lived in the same 
 town, or some neighboring city, as Calmet shows. Our Lord 
 was pleased to accept his invitation, chiefly that he might con- 
 found the pride of the Pharisees by manifesting the power of 
 his orrace in the wonderful conversion of this abandoned sinner- 
 
 She was informed that our Divine Redeemer was at table 
 in the house of the Pharisee. She did not so much as think of 
 the disgrace to which she exposed herself by appearing before 
 a numerous and honorable assembly, of the reproaches and dis- 
 dain she was to expect from the Pharisee, or the fear of mov- 
 ing Christ himself to indignation by an unseasonable importu- 
 nate address. One moment's delay in seeking her physician 
 seemed too much, because her heart was now wounded with di- 
 vine love. Sinners, who, in returning to God, think too nicely 
 that they have temporal interests to provide for, friends to 
 please, and opportunities to wait for, are far from tlie disposi-
 
 Q2 THE FRUITS OF THE FAITH, 
 
 tions of this happy penitent. She found mercy, because she 
 sought it before all things. 
 
 In this disposition she bolted into the chamber where Jesus 
 was at dinner with the Pharisee, and, regardless of what others 
 thought or said of her past life, or of her present boldness, she 
 made up to her Redeemer and Physician. She durst not ap- 
 pear before his face, and therefore went behind him ; and the 
 nearer she approached his sacred person streams gushed more 
 abundantly from her eyes. Attentive only on Christ, from 
 whom she sought her health and salvation, standing at his feet, 
 she watered them with her tears, wiped them with her hair, most 
 respectfully kissed them, and anointed them with rich perfumes 
 and sweet-scented essences which she had brought in an alabas- 
 ter box. She now defaces or consecrates to penance whatever 
 had formerly been an instrument of sin ; her eyes, which had 
 been full of dangerous charms, are now converted into fountains 
 of tears to cleanse the stains of her soul ; and her hair, once 
 dressed in tresses and curls to ensnare souls, now hangs loose 
 and dishevelled, and serves for a towel to wipe our Lord's feet, 
 which she kisses with her lips, and scents with her perfumes, 
 formerly the incentives of vice. Our holy penitent prepared, as 
 it were, an altar at the feet of our Lord, on which she offered to 
 him the true sacrifice of a contrite and humble heart. There, 
 losing the use of her speech whilst grief intercepted her words, 
 she spoke only by her tears ; but before Him to whom the se- 
 crets of her heart were open, these sighs, and this silence itself, 
 was a louder cry than that of any words could have been. Thus 
 she earnestly begged of God's pure mercy that pardon which 
 she confessed herself most unworthy to obtain. 
 
 The Pharisee who had invited Jesus to his table was shocked 
 to see an infamous sinner, well known in that city, admitted by 
 our Lord to stand at his feet, and secretly said within himself 
 that He could not be a prophet, or know that she was a scan, 
 dalous person. 
 
 Cbrist sought indirectly by a parable to cure the pride and{ 
 rash judgment of this Pharisee, and convince him that she to 
 whom much had been forgiven, then loved God the more ; con- 
 sequently was more acceptable to him. How fervent was this
 
 AS SEEN IN THE LIVES OF HOLY WOMEN. 93 
 
 love in our devout penitent ! By it she is become at once insen- 
 sible of the reproaches and judgment of men ; she defers not 
 her sacrifice a single moment , and allows not herself the least 
 mitigation in it ; she cuts off all her engagements, extirpating 
 them to the very root, both in her heart and actions ; she 
 renounces forever all dangerous occasions of her disorders. 
 With what courage and resolution does she embrace all the 
 most heroic practices of penance ! confessing publicly her 
 crimes ; looking upon the utmost humiliation as her due and 
 her gain, and as falling far short of what she deserves ; chastis- 
 ing sin in herself without mercy, in order to excite the divine 
 compassion ; making the number and enormity of her sins the 
 measure of her penance, or rather desiring to set no bounds to 
 it, as the malice of her offences went beyond all bounds ; and 
 devoting the remainder of her life to tears, prayer, and every 
 exercise of virtue and divine love. She is the first to confess 
 Jesus Christ publicly before men, and in the presence of his 
 enemies. By these dispositions she deserved that her Lord 
 should take upon him her defence, and declare himself her pro- 
 tector. 
 
 Gratitude and devotion having attached her to our Divine 
 Redeemer after so great a benefit, she followed him almost 
 wherever he went, that she might have an opportunity of listen- 
 ing to all his sacred instructions, and of exercising her charity 
 in ministerinor to him of her substance. She attended him in 
 his sacred passion, and stood under the cross on Mount Cal- 
 vary. For her to arrive at the summit of divine love, it was 
 necessary she should pass through the sharpest trials. A great 
 mystery is contained in those words of the evangelist : ** There 
 stood near the cross of Jesus, Mary his mother, and his motlier's 
 sister, Mary of Cleophas, and Mary Magdalen." Happy associ- 
 ation ! happy state and situation near Jesus on his cross ! cries 
 out the devout Cardinal Berulle. This is a new order of souls 
 which consists in the spirit, in the interior, and is invisible to 
 men, but visible and glorious to the eyes of God and the angels. 
 An order of souls crucified with Jesus, and through Jesus, which 
 takes its birth from his cross. The order, at the same time, 
 both of the cross and of heaven ; the order and school of love
 
 94 THE FRUITS OF THE FAITH, 
 
 by the martydom of the heart ; which by learning to die to 
 the world and inordinate self-love, lives to God and his pure 
 love. This happiness we attain to by being united in spirit to 
 Jesus crucified, as Magdalen was at the foot of his cross. She 
 suffered by love what he suffered in his body by the hands of 
 the Jews. The same cross crucified Jesus and Magdalen in 
 him and with him. The thorns pierced her heart with his head, 
 and her soul was bathed in all his sorrows ; but the crucifixion 
 was in both a martrydom of love ; and that love which triumphed 
 over Jesus by making him die on the cross, crucified her heart 
 to all inordinate love of creatures, thenceforward to reign and 
 .triumph alone in all her affections, so that she could say in a 
 two-fold sense, " My love is crucified." Mary Magdalen forsook 
 not her Redeemer after his death, but remained by his sacred 
 body, was present at its interment, left it only to obey the law of 
 observing the festival, and having rested on the Sabbath, from 
 sunset on Friday to sunset on Saturday, as soon as the festival 
 was over, went to buy spices in order to embalm our Lord's 
 body. Having made all things ready, in company with other 
 devout women she set out very early the next morning with the 
 spices, before it was light, and arrived at the sepulchre just when 
 the sun was risen. As they went they were anxious how they 
 should get the heavy stone which shut up the door of the mon- 
 ument, taken away; but upon their arrival found it removed to 
 their hands. God never fails to be with his servants in what 
 they undertake for his honor ; and the difficulties, whether real 
 or imaginary, with the apprehension of which the devil attempts 
 to discourage them, are banished by confidence and resolution, 
 and vanish as shadows in the execution. The pious women 
 looked into the sepulchre, and finding the body not there, Mary 
 Magdalen ran to inform Peter and the other disciple whom Jesus 
 loved, and said to them, " They have taken away the Lord out 
 of the sepulchre, and I know not where they have laid him." 
 SS. Peter and John, the two most fervent in love among the 
 apostles, ran immediately to the sepulchre, and were there as- 
 sured by the holy women who were at the door of the monu- 
 ment, that going in they had seen two angels clad in white 
 shining apparel, and that one of them who sat at the right hand
 
 AS SEEN IN THE LIVES OF HOLY WOMEN. 95 
 
 of the place where the body was laid, bid them not to fear, but 
 to acquaint the apostles that Jesus was risen, showing them at 
 the same time where his body had been laid. Peter and John 
 having narrowly viewed the sepulchre, doubted no longer of 
 what was told them, and in great astonishment returned to 
 Jerusalem to the other disciples. Mary Magdalen, who had 
 brought them to the sepulchre of our Lord, made the throne 
 of divine love, would not return with them, or be drawn from 
 the sacred place where the true ark of the testament, the body 
 of her Redeemer, had rested three days, and continued at the 
 monument bemoaning herself for not being able to see her 
 Redeemer, dead or alive. Not being able to assuage the vio- 
 lence of her grief and of her desire to see her Lord, she stood 
 weeping without the door of the sepulchre. The entrance being 
 low and narrow she stooped down to look into it again and 
 again, and beheld the two angels in white, one of them sitting 
 at the place where Jesus's head lay, and the other at the feet, 
 who thus accosted her : "Woman, why weepest thou?" She 
 replied, " Because they have taken away my Lord, and I know 
 not where they have laid him." Neither the surprise of this 
 apparition nor the brightness and glory of these heavenly mes- 
 sencrers could touch her heart, or divert her thoughts from him 
 whom she loved, and whom alone she sought, and we suffer so 
 many foolish objects to distract us, and carry away our affec- 
 tions. But why did not these angels inform her that he whom 
 she so earnestly sought was risen in glory ? Doubtless, because 
 the Lord of angels would reserve it to himself to give her that 
 comfort. Blessed be thy name for ever, O adorable Jesus, who 
 so tenderly wipest away the tears of thy servants with thy own 
 hand, and sweet voice, and convertest their sorrow into trans- 
 ports of inexpressible joy. Jesus first manifested himself to the 
 Magdalen in disguise to make a trial himself of her love ; but 
 his tenderness could not suffer a delay, and he soon discovered 
 himself openly to her; for, as soon as she had returned the 
 answer above mentioned to the angels, she turned about, and 
 saw Jesus himself standing by her, but took him for the gardener. 
 He asked her why she wept, and whom she sought. She said 
 to him, "Sir, if thou hast taken him hence, tell me where thou
 
 q6 the fruits of the faith, 
 
 hast laid him, and I will take him away." According to the re- 
 mark of St. Bernard, and of St. Thomas of Villa Nova, love 
 made her not to name him, because being full of Him alone, she 
 imao-ined everybody else must be so too, and that this stranger 
 must understand of whom she spoke. Love also made her for- 
 get her own weakness, and think herself able to carry a heavy 
 corpse, provided she could be so happy any way as to serve her 
 beloved ; for to ardent love nothing seems impossible or diffi- 
 cult. Jesus, infinitely pleased with her earnestness and love, 
 manifested himself to her, saying with his sweet and amiable 
 voice, " Mary ! " He at first mentioned her tears, and the object 
 which she so earnestly sought, to excite her love. All this while 
 she knew him not, though he was present, and conversing with 
 her, because these words carried not with them the ray of light 
 to discover him; but her name was no sooner pronounced by 
 him, but his voice excited in her a rapture of light and love, and 
 gave her the most sublime and full knowledge, and the sweetest 
 enjoyment of the most desirable of objects, of him risen in glory 
 who was the life of the world, and her life. Hearing him 
 sweetly call her by her name, and thus knowing him, she turn- 
 ing said, " Rabboni," that is. Master. And casting herself at 
 his feet in transports of devotion she would have embraced 
 them. But Jesus said to her, " Do not touch me ; for I have 
 not yet ascended to my Father ; but go to my brethren, and tell 
 them that I ascend to my Father and your Father, to my God 
 and your God." That is, my father by nature, yours by grace, 
 says St. Austin. He bade her make haste to carry his message 
 to his beloved disciples for their speedy comfort, and not lose 
 time in o-ivinor demonstrations of her reverence and love. St. 
 Leo explains these words of our Lord as follows, " It is not a 
 time to demonstrate your affection for me in such a manner as 
 if I were in a mortal state ; I am with you but for a short time, 
 to strengthen your faith. When I shall have ascended to my 
 Father, then you shall again possess me for eternity." Thus 
 Mary Magdalen, out of whom Jesus had cast seven evil spirts, 
 was the first that saw Him after his rising from the dead. This 
 preeminence of grace, this distinguishing favor and love of Jesus, 
 was the recompense of her ardent love, by which she attended
 
 AS SEEN IN THE LIVES OF HOLY WOMEN. 97 
 
 last his body in the sepulchre, from which she was only drawn 
 by the duty of the Sabbath ; and she was the first who returned 
 thither ; she sought him dead, and found him living. In obe- 
 dience to his commands she immediately departed to acquaint 
 the apostles with the joyful message. 
 
 It is an ancient popular tradition of the inhabitants of Prov- 
 ence, in France, that St. Mary Magdalen, or perhaps Mary the 
 sister of Lazarus, St. Martha, and St. Lazarus, with some other 
 disciples of our Lord, after his ascension, being expelled by the 
 Jews, put to sea, and landed safe at Marseilles, of which church 
 they were the founders. St. Lazarus being made the first bishop 
 of that city. The relics of these saints were discovered in Prov- 
 ence in the thirteenth century, those of St. Mary Magdalen at a 
 place now called St. Maximin's, those of St. Martha at Tarascon 
 upon the Rhone, and others in St. Victor's at Marseilles. They 
 were authentically proved genuine by many monuments found 
 with them in these several places. This translation was made in 
 821. Pope Paschal founded a monastery in honor of these 
 saints, near the Church of St. Cecily, that the monks might per- 
 form the office -day and night. He adorned that church with 
 great magnificence, and gave to it silver plate to the amount of 
 about nine hundred pounds — among other things a ciborium, or 
 tabernacle, of five hundred pounds weight ; and a great many 
 pieces of rich stuffs for veils, and such kinds of ornaments ; in 
 one of which was represented the angel crowning St. Cecily, 
 Valerian, and Tiburtius. This church, which o-'ives title to a 
 cardinal priest, was sumptuously rebuilt in 1599 by Cardinal Paul 
 Emilius Sfondrati, nephew to Pope Gregory XIV., when Cle- 
 ment VIII. caused the bodies of these saints to be removed 
 under the high altar, and deposited in a most sumptuous vault 
 lA the same church, called the Confession of St. Cecily ; it 
 was enriched in such a manner by Cardinal Paul Emilius 
 Sfondrati as to dazzle the eye and astonish the spectator. This 
 church of St, Cecily is called In Trastevere, or, Be)ond the 
 Tiber, to distinguish it from two other churches in Rome which 
 bear the name of this saint. 
 
 St. Cecily, from her assiduity in singing the divine praises (in 
 which, according to her Acts, she often joined instrumental
 
 98 THE FRUITS OF THE FAITH, 
 
 music with vocal), is regarded as patroness of church music. 
 The psalms, and many sacred canticles in many other parts of 
 the holy scripture, and the universal practice both^of the ancient 
 Jewish and of the Christian church, recommend the religious 
 custom of sometimes employing a decent and grave music in 
 sounding forth the divine praises. By this homage of prsise we 
 join the heavenly spirits in their uninterrupted songs of adora- 
 tion, love, and praise. And by such music we express the spirit- 
 ual joy of our hearts in this heavenly function, and excite our- 
 selves therein to holy jubilation and devotion. Divine love and 
 praise are the work of the heart, without which all words or ex- 
 terior signs are hypocrisy and mockery 
 
 SAINT CECILY. 
 Virgin Martyr. 
 
 The name of St. Cecily has always been most illustrious in 
 the church, and ever since the primitive ages is mentioned with 
 distinction in the canon of the mass, and in the sacramentaries 
 and calendars of the church. Her spouse Valerian, Tiburtius, 
 and Maximus, an officer, who were her companions in martyr- 
 dom, are also mentioned in the same authentic and venerable 
 writings. St. Cecily was a native of Rome, of a good family, 
 and educated in the principles and perfect practice of the Chris- 
 tian religion. In her youth she by vow consecrated her virgin- 
 ity to God, yet was compelled by her parents to marry a noble- 
 man named Valerian. Him she converted to the faith, and 
 soon after gained to the same his brother Tiburtius. The men 
 first suffered martyrdom, being beheaded for the faith. St. 
 Cecily finished her glorious triumph some days after them. 
 Their acts, which are of very small authority, make them con 
 temporary with Pope Urban I., and consequently place their 
 martyrdom about the year 230, under Alexander Severus ; 
 others, however, place the triumph of these martyrs under Mar- 
 cus Aurelius, between the years 176 and 180. Their sacred 
 bodies were deposited in part of the cemetery of Calixtus, which 
 part, from our saint, was called St. Cecily's cemetery. Mention 
 is made of an ancient Church of St. Cecily in Rome in the fifth
 
 AS SEEN IN THE LIVES OF HOLY WOMEN. 99 
 
 century, in which Pope Symmachus held a council in the year 
 500. St. Chrysostom elegantly extols the good effects of sacred 
 music, and shows how strongly the fire of divine love is kindled 
 in the soul by devout psalmody. St. Austin teaches that " it is 
 useful in moving piously the mind, and kindling the affections 
 of divine love." St. Charles Borromeo in his youth allowed 
 himself no other amusement but that of grave music, with a 
 view to that of the church. 
 
 SAINT MARGARET. 
 Qtieen of Scotland. 
 
 St. Margaret was little niece to St. Edward the Confessor, 
 and granddaughter to Edmund Ironside. She had learned from 
 her cradle to contemn the vanities of the world, and to regard 
 its pleasures as poison to the heart, and the bane of virtue. Her 
 amazing beauty, her rare prudence, her wit, and her extraordi- 
 nary virtue could not fail to excite the admiration of the whole 
 court. But it was her only desire and ambition to render her- 
 self agreeable to the King of kings. She seemed to relish no 
 earthly pleasure, finding all delight in the incomparable charms 
 of divine love, which flowed into her pure soul chiefly by the 
 means of assiduous prayer and meditation, in which holy exer- 
 cises she often spent whole days. She took great pleasure in 
 relieving and serving the poor, and in comforting all that were 
 in distress, considering Christ in his necessitous members. Her 
 consent being obtained, she was married, and crowned Queen of 
 Scotland in 1070, being twenty-four years of age. Malcolm was 
 rough and unpolished, but neither haughty nor capricious ; and 
 had no evil inclinations. Margaret, by the most tender com- 
 plaisance, and the most condescending and engaging carriage, 
 always full of respect, gained so great an ascendant over him, as 
 to seem entirely mistress of his heart ; which influence she only 
 exerted to make religion and justice reign, to render her subject 
 happy, and her husband one of the most virtuous kings that 
 -have adorned the Scottish throne. She softened his temper, culti- 
 vated his mind, polished his manners, and inspired him with the 
 most perfect maxims and sentiments of all Christian virtues. And
 
 ICXD THE FRUITS OF THE FAITH, 
 
 SO much was the king charmed with her wisdom and piety, that 
 he not only left her the whole management of his domestic af- 
 fairs but followed her prudent advice in the government of the 
 state. In the midst of the most weighty concerns and cares of a 
 kingdom, Margaret always kept her heart disengaged from the 
 love of the world, and recollected in God. The continual attention 
 of her soul to him in all her actions, assiduous prayer, and the 
 constant practice of self-denial were the means by which chiefly 
 she attained to this perfection. At the same time her prudence 
 and care in all things, her application to public and private af- 
 fairs, her watchfulness in providing for the good of her subjects, 
 and the wonderful ease and wisdom with which she discharged 
 every duty of the regal authority, showed her most extensive 
 genius to the astonishment of foreign nations. 
 
 God blessed this pious royal couple with a numerous and vir- 
 tuous offspring, which did not degenerate from the piety of their 
 holy parents. The queen was mother of six boys : Edward, Ed- 
 mund, Edgar, Ethelred, Alexander, and David ; and of two 
 daughters, namely : Maud or Mathildes, married to Henry I., 
 King of England ; and Mary, who married Eustache, Count of 
 Bologne. Of the sons, Edgar, Alexander, and David I., suc- 
 cessively came to the crown of Scotland, and all governed with 
 the highest reputation of wisdom, valor, and piety — especially 
 King David, who may be justly styled the brightest ornament 
 of that throne. The happiness of these princes, and that of the 
 whole kingdom in them, was owing, under God, to the pious 
 care of Queen Margaret in their education. No sooner were 
 the young princesses of an age capable of profiting by her ex- 
 ample, than she made them her companions in her spiritual ex- 
 ercises and good works. She daily, by most fervent prayers and 
 tears, conjured Almighty God to preserve their innocence, and 
 fill their souls with the sentiments of those virtues which she 
 endeavored to instil into them. She extended her care and at- 
 tention to her servants and domestics, and her sweetness and 
 tender charity with which she seasoned her lessons, rendered her 
 endeavors the more effectual. By her prudent zeal and example, 
 concord, charity, modesty, religion, piety, and devotion reigned 
 in the whole court, in which virtue was the only recommenda-
 
 AS SEEN IX THE LIVES OF HOLY WOxMEN. 101 
 
 tion to the royal favor, and to want devotion was the most cer- 
 tain disgrace. 
 
 Charity to the poor was her dading virtue. Her own coffers 
 could not suffice her liberality to them ; and often she employed 
 upon them part of what the king had reserved for his own use 
 and necessities, which liberty he freely allowed her. Whenever 
 she stirred out of her palace, she was surrounded by troops of 
 widows, orphans, and other distressed persons, who flocked to 
 her as to their common mother ; nor did she ever send any one 
 away without relief. Within doors, when she went into the hall 
 of the palace, she found it filled with poor people : she washed 
 their feet, and served them herself. She never sat down to 
 table without having first fed and waited on nine little orphans 
 and twenty-four grown-up poor. Often, especially in Lent and 
 Advent, the royal couple called in three hundred poor, served 
 them at table on their knees, she, the women on the one side, the 
 king, the men on the other, giving them the same dishes that 
 were served up at their own royal table. She frequently visited 
 the hospitals, attending the sick with wonderful humility. and 
 tenderness. By her extensive alms insolvent debtors were re- 
 leased, and decayed families restored ; and foreign nations, 
 especially the English, recovered their captives. She was in- 
 quisitive, and solicitous to ransom those especially who fell into 
 the hands of harsh masters. She erected hospitals for poor 
 strangers. The king most readily concurred with her in all man- 
 ner of good works. 
 
 The small time which the queen allowed herself for sleep, and 
 the retrenchment of all amusements and pastimes, procured her 
 many hours in the day for her devotions. In Lent and Ad\ent, 
 she always rose at midnight, and went to cliurch to matins. 
 Returning home, she found six poor persons ready for her : she 
 washed their feet, and gave to each a plentiful alms to begin the 
 day. She then, slept again an hour or two : and after that ris- 
 ing, returned to her chapel, where she heard four or five low 
 masses, and after these a high mass. She had other hours in 
 the day for prayer in her closet, where she was often found 
 bathed in tears. " As to her own eating, it was so sparing that it 
 barely sufficed to maintain life, and by no means to gratify the
 
 102 THE FRUITS OF THE FAITH, 
 
 appetite," says Theodorlc. Every year she kept two Lents of 
 forty days each ; the one at the usual time, the other before 
 Christmas — both with incredible rigor. She recited every day 
 the short offices of the Holy Trinity, of the passion of Christ, of 
 the Blessed Virgin, and of the dead. 
 
 St. Margaret, by her wise counsels, had perfectly convinced 
 her royal consort that the love of peace is the first duty of him 
 who is the common father of his people — war being the greatest 
 of all temporal calamities. 
 
 Theodoric gfives the followino- account of her last sickness : 
 " She had a foresight of her death long before it happened ; and 
 speaking to me in secret, she began to repeat to me in order 
 her whole life, pouring out floods of tears at every word with 
 unspeakable compunction ; so that she obliged me also to weep : 
 and sometimes we could neither of us speak for sighs and sobs. 
 At the end she spoke thus to me, 'Farewell ; for I shall not be 
 here long; you will stay some little time behind me. Two 
 things I have to desire of you : the one is, that so long as you 
 live, you remember my poor soul in your masses and prayers : the 
 other is, that you assist my children, and teach them to fear 
 and love God. These things you must promise me here in the 
 presence of God, who alone is witness of our discourse.*" Not 
 long after, finding her last moments to approach, she repeated 
 from the prayers of the church for that occasion, the following 
 aspiration : " O Lord Jesus Christ, w^ho by thy death hast given 
 life to the world, deliver me from all evil." Praying thus, she was 
 loosed from the bonds of her mortal body on the i6th of Novem- 
 ber, 1093, in the forty-seventh year of her age. She was canon- 
 ized by Pope Innocent IV. in 1251. 
 
 SAINT CATHARINE OF SIENNA. 
 
 St. Catharine was born at Sienna, in 1347. She was favored 
 by God with extraordinary graces as soon as she was capable of 
 knowing him. In her childhood she consecrated her virginity 
 to God by a private vow. Her love of mortification and prayer, 
 and her sentiments of virtue, were such as are not usually found 
 in so tender an age. But God was pleased to put her resolution 
 to a great trial. At twelve years of age, her parents thought of
 
 AS SEEN IN THE LIVES OF HOLY WOMEN. 103 
 
 engaging her in a married state. Catharine found them deaf to 
 her entreaties that she might Hve single ; and therefore re- 
 doubled her prayers, watching, and austerities, knowing her pro- 
 tection must be from God alone. Her father, edified at her 
 patience and virtue, at length approved and seconded her 
 devotion, and all her pious desires. She liberally assisted the 
 poor, served the sick, and comforted the afflicted and prisoners. 
 Her chief subsistance was on boiled herbs, without either sauce 
 or bread, which last she seldom tasted. She wore a very rough 
 hair-cloth, and a large iron girdle armed with sharp points, lay 
 on the ground, and watched much. Humility, obedience, and a 
 denial of her own will, even in her penitential austerities, gave 
 them their true value. She began this course of life when under 
 fifteen years of age. She long desired, and in 1365, the eigh- 
 teenth year of her age (but two years later, according to some 
 writers), she received the habit of the third Order of St. Domi- 
 nic, in a nunnery contiguous to the Dominicans' convent. From 
 that time her cell became her paradise, prayer her element, and 
 her mortifications had no longer any restraint. For three years 
 she never spoke to anyone but to God and her confessor. Her 
 days and nights were employed in the delightful exercises of 
 contemplation ; the fruits whereof were supernatural lights, a 
 most ardent love of God, and zeal for the conversion of sinners. 
 
 The ardent charity of this holy virgin made her indefatigable 
 in laboring for the conversion of sinners, offering for that end 
 continual tears, prayers, fasts, and other austerities, and think- 
 ing nothing difficult or above her strength. All her discourses, 
 actions, and her very silence, powerfully induced men to the 
 love of virtue, so that no one, according to Pope Pius H., ever 
 approached her who went not away better. 
 
 A pestilence laying waste the country in 1375, Catharine de- 
 voted herself to serve the infected, and obtained of God the 
 cure of several ; amongst others, of two holy Dominicans, Ray- 
 mund of Capua, and Bartholomew of Sienna. The most har- 
 dened sinners could not withstand the force of her exhortations 
 to a change of life. Thousands flocked from places at a dis- 
 tance in the country to hear or only to see her, and wei'e 
 brought over by her wor'^'^ or example to the true dispositions
 
 THE FRUITS OF THE FAITH, 
 
 of sincere repentance. She undertook a journey to Monte Pul- 
 ciano, to consecrate to God two of her nieces, who there took 
 the reHgious veil of St. Dominic ; and another journey to Pisa, 
 by order of her superiors, at the earnest suit of the citizens. 
 She there restored health to many in body, but to a far greater _ 
 number in soul. Raymund of Capua and two other Domini- ' 
 cans were commissioned by Pope Gregory XL, then residing at 
 Avignon, to hear the confessions, at Sienna, of those who were 
 induced by the saint to enter upon a change of life : these priests 
 were occupied day and night, in hearing the confessions of many 
 who had never confessed before ; besides those of others who 
 had acquitted themselves but superficially of that duty. Whilst 
 she was at Pisa, in 1375, the people of Florence and Perugia, 
 with a great part of Tuscany, and even of the Ecclesiastical 
 State, entered into a league against the holy see. The news of 
 this disturbance was delivered to Catharine by Raymund of 
 Capua, and her heart was pierced with the most bitter sorrow on 
 account of those evils which she had foretold three years before 
 they came to their height. The two furious factions of the 
 Guelphs and Gibellines, which had so disturbed and divided the 
 state of Florence, then a powerful commonwealth, united at last 
 against the pope, to strip the holy see of the lands it possessed in 
 Italy. The disturbance was begun in June, 1373, and a numerous 
 army was set on foot : the word " Libertas," wrote on the banner of 
 the league, was the signal. Perugia, Bologna, Viterbo, An- 
 cona, and other strongholds, soon declared for them. The in- 
 habitants of Arezzo, Lucca, Sienna, and other places, were 
 kept within the bounds of duty by the prayers, letters, and 
 exhortations of St. Catharine, and generously contemned the 
 threats of the Florentines. Pope Gregory XL, residing at Av- 
 ignon, wrote to the city of Florence, but without success. He 
 therefore sent the cardinal Robert, of Geneva, his legate, with 
 an army, and laid the diocese of Florence under an interdict. 
 Internal divisions, murders, and all other domestic miseries 
 amongst the Florentines, joined with the conspiracy of the 
 neighboring states, concurred to open their eyes and make 
 them sue for pardon. The magistrates sent to Sienna, to beg 
 St. Catharine would become their mediatrix. She could not re-
 
 AS SEEN IN THE LIVES OP HOLY WOMEN. I05 
 
 sist their pressing entreaties. Before she arrived at Florence, 
 she was met by the priors or chiefs of the magistrates ; and the 
 city left the management of the whole affair to her discretion, 
 with a promise that she should be followed to Avignon by their 
 ambassadors, who should sign and ratify the conditions of recon- 
 ciliation between the parties at variance, and confirm everything 
 she had done. The saint arrived at Avignon on the i8th of 
 June, 1376, and was received by the pope and cardinals with 
 great marks of distinction. His holiness, after a conference 
 with her, in admiration of her prudence and sanctity, said to 
 her, " I desire nothing but peace. I put the affair entirely into 
 3^our hands ; only I recommend to you the honor of the church." 
 But the Florentines sought not peace sincerely, and they con- 
 tinued to carry on secret intrigues to draw all Italy from its obe- 
 dience to the holy see. Their ambassadors arrived very late at 
 Avignon, and spoke with so great insolence, that they showed 
 peace was far from bemg the subject of their errand. God suf- 
 fered the conclusion of this work to be deferred in punishment 
 of the sins of the Florentines, by which means St. Catharine 
 sanctified herself still more by suffering longer amidst a sedi- 
 tious people. 
 
 At Sienna she continued her former way of life, serving and 
 often curing the sick, converting the most obstinate sinners, and 
 reconciling the most inveterate enemies, more still by her pray- 
 ers than by her words. 
 
 Her occupation, and we may say, her very nourishment, was 
 holy prayer ; in which intercourse with the Almighty, he dis- 
 covered to her very wonderful mysteries, and bestowed on her 
 a spirit which delivered the truths of salvation in a manner that 
 astonished her hearers. Her whole life seemed one continued 
 miracle ; but what the servants of God admired most in her, was 
 the perpetual strict union of her soul with God. For, though 
 obliged often to converse with different persons on so many dif- 
 ferent affairs, and transact business of the greatest moment, 
 she was always occupied on God, and absorbed in him. Vor 
 many years she had accustomed herself to so rigorous an ab- 
 stinence, that the blessed eucharist might be said to be almost 
 the only nourishment which supported her. Once she fasted
 
 I06 THE FRUITS OF THE FAITH, 
 
 from Ash-Wednesday till Ascension-day, receiving only the 
 blessed eucharist during that whole time. Many treated her as 
 a hypocrite, and invented all manner of calumnies against her ; 
 but she rejoiced at humiliations, and gloried in the cross of 
 Christ, as much as she dreaded and abhorred praise and ap- 
 plause. In a vision, our Saviour is said one day to have pre- 
 sented her with two crowns, one of gold and the other of thorns, 
 bidding her choose which of the two she pleased. She answered, 
 " I desire, O Lord, to live here always conformed to your pas- 
 sion, and to find pain and suffering my repose and delight." 
 Then eagerly taking up the crown of thorns, she forcibly pressed 
 it upon her head. The earnest desire and love of humiliations 
 and crosses was nourished in her soul by assiduous meditation 
 on the sufferings of our divine Redeemer. 
 
 She died at Rome on the 29th of April, in 1380, being thirty- 
 three years old. She was buried in the church of the Minerva, 
 where her body is still kept under an altar. Her skull is in the 
 Dominicans' church at Sienna, in which city are shown her 
 house, her instruments of penance, and other relics. She was 
 canonized by Pope Pius II. in 1461. 
 
 SAINT TERESA. 
 Fomtdress of the Reformation of the Barefooted Carmelites. 
 
 The humble relation which St. Teresa has left us of her own 
 life, in obedience to her confessors, is the delight of devout per- 
 sons, not on account of the revelations and visions there re- 
 corded, but because in it are laid down the most perfect maxims 
 by which a soul is conducted in the paths of obedience, humility, 
 and self-denial, and especially of prayer and an interior life. St. 
 Teresa was born at Avila, in Old Castile, on the 28th of March, 
 15 15. By the means of the pious instructions and example of 
 her parents, God inclined the tender heart of Teresa from her 
 infancy to his service. Being only seven years old, she took 
 great pleasure in reading the lives of the saints, and other pious 
 books, in which she spent much time with a little brother, called 
 Rodrigo, who was near of the same age. They were much 
 amazed at the thought of eternity, and learned already to de-
 
 AS SEEN IN THE LIVES OF HOLY WOMEN. lO/ 
 
 spise all the passes with time. With feeling sentiments they 
 used to repeat often together, "For ever, for ever, for ever!" 
 and admiring the victories of the saints, and the everlasting 
 glory which they now possess, they said to one another, " What! 
 forever they shall see God." The martyrs seemed to them to 
 have bought heaven very cheap by their torments ; and after 
 many conferences together on this subject, they resolved to go 
 into the country of the Moors, in hopes of dying for their faith. 
 They set out privately with great fervor, praying as they went 
 that God would inspire them with his holy love, that they might 
 lay down their lives for Christ. But, upon the bridge over the 
 Adaja, near the town, they were met by an uncle, and brought 
 back to their mother, who was in the greatest frights, and had sent 
 to seek them. They were chid by their parents for their unad- 
 vised project, and Rodrigo laid all the blame on his sister. She 
 gave to the poor all the alms she could, though this was very 
 little ; and studied to do all the good works in her power. The 
 saint and the same little brother formed a design to become 
 hermits at home, and built themselves little hermitages with 
 piles of stones in the garden, but could never finish them. 
 Teresa sought to be much alone, and said very long prayers 
 with great devotion, especially the Rosary ; for her mother in- 
 spired her tender soul with a singular devotion to the Blessed 
 Virofin. 
 
 After a year and a half spent in a convent, the saint fell 
 dangerously sick, and her father took her home. Here after a 
 violent fever at home (for she had often bad health) she was 
 determined, by reading St. Jerom's epistles, to become a nun. 
 She made her profession with extraordinary fervor in November, 
 1534, in the twentieth year of her age. In 1539, she suffered a 
 great affliction in the loss of her good father, whom she always 
 loved with the most dutiful and tender affection. Though ilJ 
 herself, she went out of her monastery to assist him in his last 
 sickness, and strained very hard to do him all the service, and 
 procure him all the comfort she was able. His sickness began 
 with a very grievous pain in the shoulders. St. Teresa told 
 him, that since he had been much devoted to the mystery of 
 our Saviour carrying his cross, he would do well to conceive.
 
 loS 
 
 THE FRUITS OF THE FAITH, 
 
 that Christ, in his great mercy, had been pleased to give him a 
 feehno- of some part of that suffering. With this consideration 
 he was so much comforted, that he mentioned his pain no more, 
 nor did he ever let fall the least word of complaint. He expired 
 whilst he was saying the creed. 
 
 A desire most perfectly to obey God in all things, moved her 
 to make a vow never with full knowledge to commit a venial sin, 
 and in every action to do what seemed to her most perfect ; a 
 vow which in persons less perfect would be unlawful, because it 
 would be an occasion of transgressions. Humility, the root of 
 true obedience, and the fruitful parent of other virtues, was that 
 in which she placed her strength, and her humility increased in 
 proportion as she received from God the more extraordinary 
 favors, which she saw to be his pure gifts, without her contribut- 
 ing any to them ; and because she profited so little by them, she 
 condemned and humbled herself the more. The virtues of 
 others seemed to her more meritorious, and she conceived that 
 there was not in the world one worse than herself. Hence she 
 was the more enflamed to love and praise the gracious goodness 
 of God, to whom alone she entirely ascribed his gifts, not usurp- 
 ing an atom of them to herself, and separating from them her 
 infidelities and miseries, which was all that was of her own 
 growth, and of which, by an infused light, she had the most 
 extensive and fullest knowledge and the most sincere feeling* 
 Hence, seated in the centre of her own baseness and unworthi- 
 ness, she was always covered with confusion and shame in the 
 divine presence, as a spouse blushing at the remembrance of her 
 treasons and infidelities towards the best and greatest of lords 
 .and husbands. She sincerely looked upon herself as deserving 
 every sort of disgrace and contempt, as one who deserved hell, 
 and whose only support against despair was the infinite mercy 
 of God; and she endeavored to convince others of her wretched- 
 ness and grievous sinfulness with as great solicitude and affec- 
 tion as an ambitious proud man desires to pass for virtuous. 
 
 Nothing seems a clearer proof how perfectly our saint was 
 dead to herself by sincere humility than the artless manner in 
 which she constantly, and not on certain occasions only, speaks 
 of herself with a view to debase herself in everything. Her
 
 AS SEEN IX THE LIVES OF HOLY WOxMEN. IO9 
 
 exterior conduct breathed this sincere disposition of her soul. 
 Though superior and foundress she chose unaffectedly the great- 
 est humiliations that could be practised in her order. If she 
 pronounced a word in the divine office with a false accent, she 
 prostrated herself in penance ; confessed in chapter, and hum- 
 bled herself for the least faults of inadvertence with surprising 
 humility and alacrity, and underwent the most humbling 
 penances in the refectory and elsewhere with the same. It 
 was her pleasure to steal secretly into the choir after the 
 office, to fold up the cloaks of the sisters, to choose for her 
 part of work to sweep the most filthy places in the yard, and 
 to perform the lowest offices in serving at table or in the 
 kitchen, in which place she was often seen suddenly absorbed 
 in God, with the utensils or instruments of her business in her 
 hands ; for every place was to her a sanctuary, and no employ- 
 ment hindered her from offering to God a continual sacrifice of 
 humility and of ardent love and praise. 
 
 Her spirit of penance was not less edifying than her humilty. 
 Who, without floods of tears for his own insensibility, can call 
 to mind the wonderful compunction with which the saints wept 
 and punished themselves their whole lives for the lightest trans- 
 gressions? St. Teresa having had the misfortune in her youth 
 to have been betrayed into certain dangerous amusements and 
 vanities, though she would not for the world have ever con- 
 sented knowingly to any mortal sin, had always hell and her 
 sins before her eyes, penetrated with the compunction of a 
 Magdalen or a Thais. Her love of penance, after she was well 
 instructed in that virtue, made her desire to set no bounds to 
 her mortifications by which she chastised and subdued her flesh 
 by long watchings in prayer, by rigorous disciplines, hair cloths, 
 and austere fasts. Moved by this spirit of penance, she restored 
 the original severity of her rule, and notwithstanding her bad 
 health observed its fasts of eight months in the year, and other 
 austerities, unless some grievous fit of illness made them abso- 
 lutely impossible. On such occasions it was with great repug- 
 nance that she consented to use some small dispensations, but 
 said she understood this repugnance proceeded rather from self- 
 love than from a spirit of penance. The modesty of the coun-
 
 no THE FRUITS OF THE FAITH. 
 
 tenance of this holy virgin was a silent, strong exhortation to 
 the love of purity, as Bishop Yepez testifies, who was persuaded 
 she never felt in her whole life any importunate assaults against 
 that virtue. When one asked her advice about impure tempta- 
 tions, she answered that she knew not what they meant. A 
 noble and generous disposition of soul inclined our saint to con- 
 ceive the most tender sentiments of Q^ratitude toward all men 
 from whom she had ever received the least service. The grati- 
 tude she expressed to God for his immense favors was derived 
 from a higher source. 
 
 An eminent spirit of prayer, founded In sincere humility, 
 and perfect self-denial, was the great means by which God 
 raised this holy virgin to such an heroic degree of sanctity. 
 If she remained so long imperfect in virtue, and was slow in 
 completing the victory over herself, it was because for some 
 time she did not apply herself with a proportioned assiduity to 
 the practice of devout prayer, some of her confessors having 
 diverted her from it on account of her ill-health and exterior 
 employments ; which mistaken advice was to her of infinite 
 prejudice, as she grievously laments. Her singular devotion to 
 the holy sacrament of the altar appears in her works. She used 
 to say that one communion Is enough to enrich a soul with all 
 spiritual treasures of grace and virtue, If she put no obstacles. 
 To unite ourselves most frequently and most ardently with 
 Christ in the holy eucharist she called our greatest means of 
 strength and comfort in our state of banishment till we shall be 
 united to him In glory. Her ardor to approach the holy com- 
 munion, and her joy and comfort in presence of the blessed sac- 
 rament are not to be expressed. In her most earnest prayers 
 she conjured Almighty God, for the sake of his divine Son pres- 
 ent on our altars, to stem the torrent of vice on earth, and pre- 
 serve the world from those horrible profanations by which his 
 mercy is Insulted. 
 
 St. Teresa, burning with a desire to promote with her whole 
 strength the greater sanctlficatlon of her own soul and that of 
 others, and of laboring to secure by the most perfect penance 
 her eternal salvation, concerted a project of establishing a reform 
 In her Order. The rule which had been drawn up by Albert.
 
 AS SEEN IN THE LIVES OF HOLY WOMEN. Ill 
 
 patriarch of Jerusalem, was very austere ; but in process of time 
 several relaxations were introduced, and a mitigation of this 
 Order was approved by a bull of Eugenius IV. in 143 1. In the 
 convent of the Incarnation at Avila, in which the saint lived, 
 other relaxations were tolerated, especially that of admittincr too 
 frequent visits of secular friends at the grate in the pfirlor or 
 speak-house. Towards the end of the year 1562, the bishop 
 prevailed with the provincial to send Teresa to the new convent, 
 she had founded, whither she was followed by four fervent 
 nuns from the old house. One of these was chosen prioress ; 
 but the bishop soon after obliged Teresa to take upon herself 
 that charge, and her incomparable prudence in governing others 
 appeared henceforward in her whole conduct. The mortifica- 
 tion of the will and senses, and the exercise of assiduous prayer, 
 were made the foundation of her rule : strict inclosure was 
 established, with almost perpetual silence. The most austere 
 poverty was an essential part of the rule, without any settled 
 revenues ; the nuns wore habits of coarse serge, and sandals 
 instead of shoes, lay on straw, and never ate flesh. St. Teresa 
 admitted to the habit several fervent virorins ; but would not 
 have above thirteen nuns in this house, for fear of dangers of 
 relaxations and other inconveniences which are usually very 
 great in numerous houses. In nunneries which should be 
 founded with revenues, and not to subsist solely on alms, she 
 afterwards allowed twenty to be received. But this regulation 
 as to the number is not everywhere observed in this Order. 
 The fervor of these holy nuns was such that the little convent of 
 St. Joseph seemed a paradise of angels on earth, every one in it 
 studying to copy the spirit of the great model before them. 
 The General of the Order, John Baptist Rubeo, of Ravenna, who 
 usually resided at Rome, coming into Spain and to Avila, in 
 1566, was infinitely charmed with the conversation and sanctity 
 of the foundress, and with the wise regulations of the house, 
 and he gave St. Teresa full authority to found other convents 
 upon the same plan. 
 
 St. Teresa passed five years in her convent of St. Joseph, with 
 thirteen fervent nuns, whom she discreetly exercised in every 
 sort of mortification, obedience, and all religious exercises, being
 
 112 
 
 THE FRUITS OF THE FAITH. 
 
 herself the first and most diligent, not only at prayer, but also 
 in spinning, sweeping the house, or working in the kitchen. 
 Among these holy virgins many were of high birth; but having 
 renounced the world, they thought of no distinction but that of 
 surpassing each other in humility, penance, and affection for one 
 another and for their holy mother ; they abounded with heav- 
 enly consolations, and their whole lives were a continued course 
 of penitential exercises and contemplation : they never suffered 
 their prayer to be interrupted night or day as far as the weak- 
 ness and frailty of our mortal state would admit. For St. Te- 
 resa declared assiduous prayer, silence, close retirement, and 
 penance, to be the four pillars of the spiritual edifice she had 
 raised, and the fundamental constitutions of their state. In Au- 
 gust, 1567, St. Teresa went to Medina del Campo, and having 
 conquered many difficulties, founded there a second convent. 
 The Countess de la Cerda, whom St. Teresa had visited at To- 
 ledo, most earnestly desiring to found a convent of this Order 
 at her town of Malagon, the saint and the countess attended 
 that work. Thence St. Teresa went to Valladolid, and there 
 founded another nunnery. 
 
 At Pastrana she also established a convent for nuns. Prince 
 Ruy Gomez de Sylva, a favorite courtier of Philip II., who had 
 founded these convents at Pastrana, dying, his princess in the 
 sudden excess of her grief made her religious profession in this 
 nunnery ; but when this passion abated claimed many exemp- 
 tions, and would still maintain the dignity of princess ; so that 
 St. Teresa, finding she could not be brought to the humilit\ of 
 her profession, lest relaxations should be introduced into her 
 Order, sgnt a precept to the nuns to leave that house to her, 
 and retire to people a new convent in Segovia. Afterwards she 
 would not easily admit ladies who had been long accustomed to 
 rule. ' 
 
 Though the wonderful success of this saint in her enterprises 
 undertaken for the divine honor, was owing to the blessing of 
 God, and to the divine light and assistance which she drev/ 
 down upon her actions by the spirit of holy prayer, the great 
 channel of grace, she was certainly a person endowed with great 
 natural talents. The most amiable sweetness and meekness of
 
 AS SEEN IN THE LIVES OF HOLY WOMEN. II3 
 
 her temper, the affectionate tenderness of her heart, and the 
 liveHness of her wit and imagination, poised with an uncommon 
 maturity of judgment, gained her always in the first part of her 
 life the particular love and esteem of all her accjuaintance. 
 Bishop Yepez assures us that her deportment in the latter part 
 of her life was not less agreeable than it was edifying ; and that 
 the gravity, modesty, and discretion of her words and carriage 
 had such a dignity and gracefulness, and such charms, that even 
 her looks composed the hearts and regulated the manners of 
 those who conversed with her. He adds, that her prudence and 
 address were admirable. 
 
 St. Teresa, lived to see sixteen nunneries of her Reformed 
 Order founded, and fourteen convents of Carmelite friars. St. 
 Teresa was returning from founding a convent at Burgos to 
 Avila, where she was prioress, when she was sent for by the 
 Duchess of Alva. She was at that time very ill of her usual 
 distemper of a palsy and frequent violent vomitings. Yet when 
 she arrived at Alva, on the 20th of September, she conversed 
 with the Duchess several hours ; then went to her convent in 
 the town, understandinor that our Lord called her to himself. 
 She calmly expired at nine o'clock in the evening, on the 4th of 
 October, 1582, the next day (by the reformation of the calendar 
 made that year by cutting off those ten days) being reckoned 
 the 15th, the day which was afterwards appointed for her festi- 
 val. She lived sixty-seven years, six months, and seven days, 
 of which she passed forty-seven in a religious state, and the lat- 
 ter twenty in the observance of her reformed rule. 
 
 SAINT ROSE OF LIMA. 
 
 Asia, Europe, and Africa had been watered with the blood 
 of many martyrs, and adorned, during many ages, with the shin- 
 ing example of innumerable saints, whilst, by the inscrutable 
 judgments of God, the vast regions of America lay barren, and 
 as it were, abandoned, till the faith of Christ began to enlighten 
 them, and this saint appeared on that hemisphere like a rose 
 amidst thorns, the first fruits of its canonized saints. She was 
 of Spanish extraction, born at Lima, the capital of Peru, in 
 1586. She was christened Isabel ; but the figure and color of
 
 114 THE FRUITS OF THE FAITH. 
 
 her face in the cradle seeming, in some measure, to resemble a 
 beautiful rose, the name of Rose was given her. From her in- 
 fancy her patience in suffering, and her love of mortification 
 were extraordinary, and whilst yet a child, she ate no fruit, and 
 fasted three days a week, allowing herself on them only bread 
 and water, and on other days, taking only unsavory herbs and 
 pulse. When she was grown up, her garden was planted only 
 with bitter herbs, and interspersed with figures of crosses. In 
 her exercises she took St. Catharine of Sienna for her model. 
 Every incentive of pride and sensuality was to her an object of 
 abhorrence ; and, for fear of taking any secret satisfaction in 
 vanity, she studied to make those things in which it might insin- 
 uate its poison, painful to her. Hearing others frequently com- 
 mend her beauty, and fearing lest it should be an occasion of 
 temptation to any one, whenever she was to go abroad to any 
 public place, she used, the night before, to rub her face and 
 hands with the bark and powder of Indian pepper, which is a 
 violent corrosive, in order to disfigure her skin with little 
 blotches and swellinors. Thus did she arm herself ao^ainst her 
 external enemies, and against the revolt of her senses. But she 
 was aware that this victory would avail her little, unless she died 
 to herself by crucifying in her heart inordinate self-love, which is 
 the source of pride, and all the other passions. Rose triumphed 
 over this subtle enemy by the most profound humility, and the 
 most perfect obedience and denial of her own will. She never 
 departed wilfully from the order of her parents in the least tittle, 
 and gave proofs of her scrupulous obedience, and invincible pa- 
 tience under all pains, labor, and contradictions, which surprised 
 all that knew her. 
 
 Her parents, by the vicissitude of worldly affairs, fell from a 
 state of opulence into great distress, and Rose was taken into 
 the family of the treasurer Gonsalvo, by that gentleman's pious 
 lady ; and by working there all day in the garden, and late at 
 night with her needle, she relieved them in their necessities. 
 The employments were agreeable to her penitential spirit and 
 humility, and afforded her an opportunity of never interrupting 
 the interior commerce of her soul with God. She probably 
 would never have entertained any thoughts of another state, if
 
 AS SEEN IN THE LIVES OF HOLY WOMEN. II 5 
 
 she had not found herelf importuned by her friends to marry. 
 To rid herself of such troublesome solicitations, and more easily 
 to comply with the obligation she had taken upon herself by a 
 vow of serving God in a state of holy virginity, she enrolled her- 
 sel in the third Order of St. Dominic. Her love of solitude 
 made her choose for her dwelling a little lonely cell in a garden. 
 Extraordinary fasts, hair cloths, studded iron chains which she 
 wore about her waist, bitter herbs mingled in the sustenance 
 which she took, and other austerities, were the inventions of her 
 spirit of mortification and penance. She wore upon her head a« 
 thin circle of silver (a metal very common in Peru), studded on 
 the inside with little sharp pricks or nails, which wounded her 
 head, in imitation of a crown of thorns. This she did to put her 
 in mind of the adorable passion of Christ, which incomprehensi- 
 ble mystery of divine love and mercy she desired to have always 
 in her thoughts. So ardent was her love of God, that as often 
 as she spoke of it, the accent of her voice, and the fire which 
 sparkled in her countenance, discovered the flame which con- 
 sumed her holy soul. This appeared most sensibly when she 
 was in presence of the blessed sacrament, and when in receiving 
 it she united her heart to her beloved in that wonderful fountain 
 of his love ; her whole life was a continual vehement thirst after 
 that divine banquet, in which she found her greatest comfort 
 and support during the course of her earthly pilgrimage. God 
 favored the fervor of her charity with many extraordinary 
 graces ; and Christ once in a vision called her soul his spouse. 
 But, for her humiliation, and the exercise of her virtue, she suf- 
 fered, during fifteen years, grievous persecutions from her 
 friends and others ; and, what were much more severe trials, in- 
 terior desolation, and dreadful agonies of spiritual anguish in 
 her soul. But God afterwards recompensed her fidelity and 
 constancy in this life with extraordinary caresses. Under long 
 and most painful sicknesses it was her prayer, " Lord, increase 
 my sufferings, and with them increase thy love in my heart." 
 She happily passed to eternal bliss on the 24th of August, 161 7, 
 being thirty-one years old. The chapter, senate, and all the 
 most honorable companies of the city, by turns, carried her 
 body to the grave ; the archbishop assisted at her funeral. Sev-
 
 I 16 TliE FRUITS OF THE FAITH, 
 
 eral miracles wrought by her means were juridically proved by 
 one hundred and eighty witnesses before the apostolic com- 
 missaries. She was canonized by Clement X., in 1671, and the 
 30th day of August has been appointed for her festival. 
 
 SAINT AGNES. 
 Virgin Martyr. 
 
 St. Jerome says that the tongues and pens of all nations are 
 employed in the praises of this saint, who overcame both the 
 cruelty of the tyrant and the tenderness of her age, and 
 crowned the glory of chastity with that of martyrdom. St. 
 Augfustine obseves that her name sio-nifies chaste in Greek, and 
 a lamb in Latin. She has always been looked upon in the 
 church as a special patroness of purity, with the Immaculate 
 Mother of God and St. Thecla. Rome was the theatre of the 
 triumph of St. Agnes ; and Prudentius says that her tomb was 
 shown within sight of that city. She suffered not long after 
 the beginning of the persecution of Diocletian, whose bloody 
 edicts appeared in March, in the year of our Lord 303. We 
 learn from St. Ambrose and St. Augustine that she was only 
 thirteen years of age at the time of her glorious death. Her 
 riches and beauty excited the young noblemen of the first 
 families in Rome to vie with one another in their addresses who 
 should gain her in marriage. Agnes answered them all that 
 she had consecrated her virginity to a heavenly spouse, who 
 could not be beheld by mortal eyes. Her suitors, finding her 
 resolution impregnable to all their arts and importunities, 
 accused her to the orovernor as a Christian, not doubtinor but 
 threats and torments would overcome her tender mind, on 
 which allurements could make no impression. The judge at 
 first employed the mildest expression and most inviting prom- 
 ises, to which Agnes paid no regard, repeating always that 
 she could have no other spouse than Jesus Christ. He then 
 made use of threats, but found her soul endowed with a mascu- 
 line courage, and even desirous of racks and death. At last 
 terrible fires were made, andiron hooks, racks, and other instru-
 
 Ab bLEN IX .THE LIVES UE llUEV WOMEN. 11/ 
 
 ments of torture, displayed before her, with threats of immediate 
 execution. The young virgin surveyed them all with an 
 undaunted eye, and with a cheerful countenance beheld the 
 fierce and cruel executioners surrounding her, and ready to dis- 
 patch her at the word of command. She was so far from 
 betraying the least symptom of fear, that she even expressed 
 her joy at the sight, and offered herself to the rack. She w^as 
 then dragged before the idols, and commanded to offer incense, 
 " but could by no means be compelled to move her hand, except 
 to make the sign of the cross," says St. Ambrose. 
 
 The governor, seeing his measures ineffectual, said he would 
 send her to a house of prostitution, where what she prized so 
 highly should be exposed to the insults of the debauchees. 
 Agnes answered that Jesus Christ was too jealous of the purity 
 of his spouses to suffer it to be violated in such a manner, for 
 he was their defender and protector. " You may," said she, " stain 
 your sword with my blood, but will never be able to profane my 
 body, consecrated to Christ." The governor was so incensed at 
 this, that he ordered her to be immediately led to the public 
 brothel, with liberty to all persons to abuse her person at pleas- 
 ure. Many young profligates ran thither, full of the wicked 
 desire of gratifying their lust, but were seized with such awe at 
 the sight of the saint, that they durst not approach her — one 
 only excepted, who, attempting to be rude to her, was that very 
 instant, by a flash, as it were, of lightning from heaven, struck 
 blind, and fell trembling to the ground. His companions, terri- 
 fied, took him up, and carried him to Agnes, who was at a dis- 
 tance, singing hymns of praise to Christ, her protector. The 
 virgin by prayer restored him to his sight and health. 
 
 The chi)sf persecutor of the saint, who at first sought to 
 gratify his lust and avarice, now labored to satiate his revenge, 
 by incensing the judge against her, his passionate fondness 
 beinor chanofed into aneer and racfe. The orovernor wanted not 
 others to spur him on, for he was highly exasperated to see 
 himself baffled, and set at defiance by one of her tender age and 
 sex. Therefore, resolved upon her death, he condemned her to 
 be beheaded. Agnes, transported with joy on hearing this sen-
 
 IlS THE FRUITS OF THE FAITH, 
 
 tence, and still more at the sight of the executioner, " went 
 to the place of execution more cheerfully," says St. Ambrose, 
 " than others go to their wedding." The executioner had 
 secret instructions to use all' means to induce her to a compli- 
 ance, but Agnes always answered she could never offer so great 
 an injury to her heavenly spouse, and having made a short 
 prayer, bowed down her neck to adore God, and received the 
 stroke of death. The spectators wept to see so beautiful and 
 tender a virein loaded with fetters, and to behold her fearless 
 under the very sword of the executioner, who with a trembling 
 hand cut off her head at one stroke. Her body was buried at a 
 small distance from Rome, near the Nomentan Road. A 
 church was built on the spot in the time of Constantine the 
 Great, and was repaired by Pope Honorius in the seventh cen- 
 tury. It is now in the hands of Canon-Regulars, standing with- 
 out the walls of Rome, and is honored with her relics in a very 
 rich silver shrine, the gift of Pope Paul V., in whose time they 
 were found in this church, together with those of St. Emeren- 
 tiana. The other beautiful rich church of St. Agnes, within the 
 city, built by Pope Innocent X. (the right of patronage being 
 vested in the family of Pamphili), stands on the place where her 
 chastity was exposed. The feast of St. Agnes is mentioned in 
 all Martyrologies, both of the East and West, though on differ- 
 ent days. It was formerly a holyday for the women in Eng- 
 land, as appears from the Council of Worcester, held in the 
 year 1240. St. Ambrose, St. Augustine, and other fathers have 
 written her panegyric. St. Martin of Tours was singularly 
 devout to her. Thomas-a-Kempis honored her as his special 
 patroness, as his works declare in many places. He relates 
 many miracles wrought and graces received' througii her inter- 
 cession. 
 
 ST. ELIZABETH OF HUNGARY. 
 Widow. 
 
 Elizabeth, daughter of Alexander II., the valiant and relig- 
 ious King of Hungary, and his queen, Gertrude, daughter of
 
 AS SEEN IN THE LIVES OF HOLY WOMEN. II9 
 
 the Duke of Carinthia, was born in Hungary, in 1207. The 
 princess, at four years of age, was betrothed to Louis IV., land- 
 grave of Thuringia, and sent to his court, and there brought 
 up under the care of a virtuous lady. Five years after, Her- 
 man died, and Lewis became landgrave. Elizabeth, from her 
 cradle, was so happily pervaded with the love of God, that no 
 room for creatures could be found in her heart ; and thouo-h 
 surrounded, and, as it were, besieged by worldly pleasures in 
 their most engaging shapes, she had no relish for them, prayed 
 with an astonishing recollection, and seemed scarce to know 
 any other use of money than to give it- to the poor ; for her 
 father allowed her, till her marriage was solemnized, a compe- 
 tent yearly revenue for maintaining a court suitable to her rank. 
 This child of heaven, in her very recreations, studied to prac- 
 tice frequent humiliations and self-denials ; and stole often to 
 the chapel, and there knelt down and said a short prayer before 
 every altar, bowing her body reverently, or, if nobody was there, 
 prostrating herself upon the ground. She was educated with 
 Agnes, sister to the young landgrave, and upon their first ap- 
 pearing at church they were dressed alike, and wore coronets 
 set with jewels. At their entering the house of God, Sophia, 
 the landgrave's mother, observing our saint take off her coro- 
 net, asked why she did so : to which the princess replied that 
 she could not bear to appear with jewels on her head where she 
 saw that of Jesus Christ crowned with thorns. Agnes and her 
 mother, who were strangers to such kind of sentiment, and fond 
 of what Elizabeth trampled upon, conceived an aversion for the 
 young princess, and said, that since she seemed to have so lit- 
 tle relish for the court, a convent would be the proper place for 
 her. The courtiers carried their reflections much further, and 
 did all in their power to bring the saint into contempt ; saying 
 that neither her fortune nor her person was such as the land- 
 grave had a right to expect, that he had no inclination for her, 
 and that she would either be sent back to Hungary, or married 
 to some nobleman in the country. These taunts and trials were 
 more severe and continual, as the landgrave, Herman, dying 
 when Elizabeth was only nine years old, the government fell
 
 120 THE FRUITS OF THE FAITH, 
 
 into the hands of his widow, in the name of her son, till he 
 should be of age. These persecutions and injuries were, to the 
 saint, occasions of the greatest spirituul advantages ; for by 
 them she da*ily learned a more perfect contempt of all earthly 
 things, to which the heavenly lover exhorts his spouse, saying : 
 " Hearken, daughter, forget thy people." She learned also the 
 evangelical hatred of herself, and crucifixion of self-love ; by 
 which she was enabled to say, with the Apostles, " Behold we 
 have left all things." In this entire disengagement of her heart, 
 she learned to take up her cross and follow Christ, by the exer- 
 cise of meekness, humility, patience, and charity toward unjust 
 persecutors ; and to cleave to God by the closest union of her 
 soul to him, by resignation, love, and prayer, contemning her- 
 self, and esteeming the vanity of the world as filth and dung. 
 
 The saint was in her fourteenth year when Lewis, the young 
 landgrave, returned home, after a long absence, on account of 
 his education. Address in martial exercises and other great 
 accomplishments introduced the young prince into the world 
 with a mighty reputation : but nothing was so remarkable in 
 him as a sincere love of piety. The eminent virtue of Elizabeth 
 eave him the highest esteem for her person. She was married 
 at the age of fourteen, and with her pious husband's consent, 
 often rose in the night to pray, and consecrated great part of 
 her time to her devotions, insomuch that on Sundays and holi- 
 days she never allowed herself much leisure to dress herself. 
 The rest of her time, which was not spent in prayer or reading, 
 she devoted to acts of charity, and to spinning or carding wool, 
 in which she would only work very coarse wool for the use of 
 the poor, or of the Franciscian friars. The mysteries of the 
 life and sufferings of our Saviour were the subject of her most 
 tender and daily meditation. In attending the poor and the 
 sick, she cheerfully washed and cleansed the most filthy sores, 
 and waited on those that were infected with the most loathsome 
 diseases. 
 
 Her alms seemed at all times to have no bounds ; in which 
 the good landgrave rejoiced exceedingly, and gave her full lib- 
 erty. Her husband, edified and charmed with her extraordinary
 
 AS SEEN IN THE LIVES OF HOLY WOMEN. 121 
 
 piety, not only approved of all she did, but was himself an imi- 
 tator of her charity, devotion, and other virtues : insomuch that 
 he is deservedly styled by historians the Pious Landgrave. He 
 had by her three children — Herman, Sophia, who was after- 
 wards married to the duke of Brabant, and Gertrude, who 
 became a nun, and died Abbess of Aldemburg. 
 
 On the death of her husband in 1227, Elizabeth was deprived 
 of the regency by his brother Henry, on the pretext that she 
 was wasting the estates by her alms, and with her three children 
 she was driven from her home without being allowed to carry 
 with her the barest necessities of life : and all persons in the 
 town were for bidden to let her any lodgings. The princess bore 
 this unjust treatment with a patience far transcending the power 
 of nature, showing nothing in her gestures which was not as 
 composed as if she had been in the greatest tranquility possible. 
 
 The Abbess of Kitzingen, in the Diocese of Wurtzburg, our 
 saint's aunt, sister to her mother, hearing of her misfortunes, 
 invited her to her monastery, and, being extremely moved at the 
 sight of her desolate condition and poverty, advised her to re- 
 pair to her uncle, the Bishop of Bamberg, a man of great power, 
 charity, and prudence. The bishop received her with many 
 tears, which compassion drew from his eyes, and from those of 
 all the clergy that were with him, and provided for her a com- 
 modious house near his palace. His first views were, as she 
 was young and beautiful, to endeavor to look out for a suitable 
 party, that, marrying some powerful prince, she might strengthen 
 her interest, and that of her family, by a new alliance, which 
 might enable her to recover her right ; but such projects she en- 
 tirely put a stop to, declaring it was her fixed resolution to de- 
 vote herself to the divine service in a state of perpetual chastity. 
 
 Through the intercession of some of the principal barons, 
 the regency was again offered her, and her son Herman was 
 declared heir to the throne ; but, renouncing all power, and 
 making use of her wealth only for charitable purposes, she pre- 
 ferred to live in seclusion at Marburg under the direction of her 
 confessor, Conrad. 
 
 The saint, by spinning coarse wool, earned her own mainte*
 
 122 THE FRUITS OF THE FAITH, 
 
 nance, and with her maids, dressed her own victuals, which were 
 chiefly herbs, bread and water. Whilst her hands were busy, in 
 her heart she conversed with God. The King of Hungary, 
 her father, earnestly invited her to his court ; but she preferred 
 a state of humiliation and suffering. She chose, by preference, 
 to do every kind of service in attending the most loathsome 
 lepers among the poor. Spiritual and corporal- works of mercy 
 occupied her even to her last moments, and by her moving ex- 
 hortations many obstinate sinners were converted to God. It 
 seemed, indeed, impossible for anything to resist the eminent 
 spirit of prayer with which she was endowed. In prayer she 
 found her comfort and her strength in her mortal pilgrimage, 
 and was favored in it with frequent raptures and heavenly com- 
 munications. Her confessor, Conrad, assures us that when she 
 returned from secret prayer her countenance often seemed to 
 dart forth rays of light from the divine conversation. Being 
 forewarned by God of her approaching passage to eternity, 
 which she mentioned to her confessor four days before she fell ill, 
 as he assures us, she redoubled her fervor ; by her last will made 
 Christ her heir in his poor, made a general confession of her 
 whole life on the twelfth day, survived yet four days, received the 
 last sacraments, and, to her last breath, ceased not to pray, or 
 to discourse in the most pathetic manner on the mysteries of 
 the sacred life and sufferings of our Redeemer, and on his com- 
 ing to judge us. The day of her happy death was the 19th 
 of November, in 1231, in the twenty-fourth year of her age. 
 Her venerated body was deposited in a chapel near the hospital 
 which she had founded. Many sick persons were restored to 
 health at her tomb ; an account of which miracles Siffrid, Arch- 
 bishop of Mentz, sent to Rome, having first caused them to be 
 authenticated by a juridical examination before himself and 
 others. Pope Gregory IX., after a long and mature discussion, 
 performed the ceremony of her canonization on Whit-Sunday, 
 in 1235, four years after her death. Siffrid, upon news hereof, 
 appointed a day for the translation of her relics, which he per- 
 formed at Marpurg, in 1236. The Emperor Frederic II. would 
 be present, took up the first stone of the saint's grave, and gave
 
 AS SEEN IN THE LIVES OF HOLY WOMEN. 123 
 
 and placed on the shrine, with his own hands, a rich crown of 
 gold. St. Elizabeth's son, Herman, then landgrave, and his 
 two sisters, Sophia and Gertrude, assisted at this august cere- 
 mony ; also the archbishops of Cologne and Bremen, and an in- 
 credible number of other princes, prelates, and people, so that 
 the number is said to have amounted to above two hundred 
 thousand persons. The relics were enshrined in a rich ver- 
 milion case, and placed upon the altar in the church of the 
 hospital. Some persons, of the third Order of St. Francis, hav- 
 ing raised that institute into a religious Order long after the 
 death of our saint (without prejudice to the secular state of this 
 Order, which is still embraced by many who live in the world), 
 the religious women of this Order chose her for their patroness, 
 Qnd are sometimes called the nuns of St. Elizabeth. 
 
 SAINT BRIDGET. 
 
 Vz'rgm, Abbess, atid Patroness of Ireland. 
 
 St. Patrick not only planted the faith in Ireland, but he 
 also confirmed it by his miracles and preachings, and by estab- 
 lishing monasteries and churches throughout the length and 
 breadth of the land ; thus laying the foundations of those great 
 religious establishments which, in after ages, sent missionaries 
 and saints to spread the Gospel throughout Europe. St. 
 Bridget shares with St. Patrick the glory and sanctity of being 
 the first to combine the pious young virgins of Ireland into con- 
 ventual communities. Her success in this holy task was miracu- 
 lous, for religious establishments of this kind soon extended 
 over the land, and Bridget encouraged them by her visits, her 
 teachings and example. We all know how great the influence 
 of woman is in softening and refining society, and particularly 
 for moulding the minds of youth for good or evil ; and it is not 
 too much to say that the holy and virtuous fire infused by 
 Bridget into the hearts of the women of Erin powerfully aided 
 the labors of St. Patrick in christianizing the inhabitants. 
 
 ' She was born at Pochard, in Ulster, soon after Ireland had 
 been blessed with the light of faith. She received the religious
 
 124 THE FRUITS OF THE FAITH, 
 
 veM in her youth, from the hands of St. Mel, nephew and disci- 
 ple of St. Patrick. She built herself a cell under a large oak, 
 thence called Kill-dara, or cell of the oak, living, as her name 
 implies, the bright shining light of that country by her virtues. 
 Being joined soon after by several of her own sex, they formed 
 themselves into a religious community, which branched out into 
 several other nunneries throughout Ireland, all which acknowl- 
 edged her for their mother and foundress, as in effect she was 
 of all in that kingdom. She flourished in the beginning of the 
 sixth century, and is named in the Martyrology of Bede, and in 
 all others since that age. 
 
 Like St. Patrick, St. Bridget spent much of her time in trav- 
 eling through the country, establishing communities of nuns, 
 and converting and instructing the people ; like him, also, she 
 was accompanied by several companions, or disciples, one of 
 whom she always left to preside over her newly-established com- 
 munity, and, finally, having fulfilled her mission, like St. Patrick, 
 she established a permanent house, where she spent the remain- 
 der of her life as head of the great and numerous order of Brid- 
 getine nuns which she had established. The fame of her 
 miracles, her virtues and piety had spread over the land, and 
 young virgins — even the daughters of kings and princes — were 
 inspired with similar religious zeal, and desired to follow in her 
 footsteps, and to become worthy to establish religious communi- 
 ties. 
 
 The shrine of St. Bridget was to Ireland what Loretto has 
 been to Italy, and was enriched from time to time by the offer- 
 ings of the faithful until it became one of the wealthiest in Ire* 
 land. In that early age of the primitive church the conventual 
 life was only just beginning to assume shape and form. St. 
 Bridget was, perhaps, the very first among the saints of Europe 
 who gathered into communities governed by certain rules a con- 
 gregation of holy virgins. She was anterior to St. Scholastica, 
 the sister of St. Benedict, who was the oreat founder of Monas- 
 ticism in the West. These communities were primitive in their 
 manner of living, as also in the severity of their rules and disci- 
 pline, which were of the most austere nature. They dwelt in
 
 AS SEEN IN THE LIVES OF HOLY WOMEN. 125 
 
 cells of the rudest and simplest construction, and spent their 
 time in prayer, mortification and acts of charity. They freely 
 clothed the naked and fed the hungry ; and the convents and 
 monasteries were not only the asylums of the learned and pious, 
 but also of the poor, the afflicted and the distressed. At a time 
 when the licentiousness of paganism struggled against the 
 purity of Christianity in men's hearts, the pure sacrificing lives 
 of those holy virgins who despised the pleasures and allurements 
 of the world to give themselves up, soul and body, to Jesus 
 Christ, must have had great influence upon the sterner and 
 ruder nature of man. Innumerable are the traditions handed 
 down of St. Bridget's charity and generosity. The poor never 
 left her empty handed, and her convent was, indeed, a house of 
 refuge for them. The miracles said to have been performed by 
 the Saint are innumerable. She was visited by several of the 
 holy bishops and nuns of her time, and a warm friendship 
 existed between herself and most of them. She was also fre- 
 quently visited by other holy men, and by the kings and princes 
 of the land. 
 
 St. Bridget's life was one series of acts of mercy, love and 
 charity. She labored in peace and for the good of mankind and 
 the glory of God. She sacrificed all worldly pleasures for the 
 beatitude of heaven. The only attainment she sought on earth 
 was to do the will of her Father who is in heaven. His grace 
 was her staff through life, and supported her in her trials and 
 afflictions. His love was the pure flame that warmed her heart 
 and that rewarded her for all her labors and sacrifices. The 
 love of her Saviour alone filled her heart ; for Him she lived on 
 earth, and with Him she reigns in heaven. 
 
 She died Feb. i, 525, in the seventy-second year of her age. 
 Her body was found with those of SS. Patrick and Columba. 
 in a triple vault in Downpatrick, in 1185, as Giraldus Cambren- 
 sif. informs us. They were all three translated to the cathedral 
 of the same city ; but their monument was destroyed in the 
 reign of King Henry VHI. The head of St. Bride is now kept 
 in the church of the Jesuits at Lisbon. See Bollandus, Feb. t. i. 
 p. 99.
 
 PICTORIAL LES50N5 
 
 FOR MEMBERS OF THE 
 
 Confrai^erniHes and SodaliHes 
 
 A Youth's Vision of Jesus. In conception and execution this 
 picture is one of rare beauty. The youth who has chosen 
 to follow Jesus faithfully, has already accepted His crown 
 of thorns, that is, the trials and troubles of life. The other 
 group, neglectful of God, are intent only on the things of the 
 world ; and the Saviour, still solicitous for their salvation, points 
 to them in a spirit of benignity and love, which never ceases to 
 bless. 
 
 Oh, Blessed Mother. This beautiful engraving represents 
 the Blessed Virgin as the mother and protectress of all the 
 followers of Christ, according to the words of Jesus on the cross 
 to St. John: "Son, behold thy mother." But Mary is regarded 
 as the special protectress of those who are members of confra- 
 ternities and sodalities instituted to honor her through special 
 practices of devotion. 
 
 Blessed Faith of the Dying Christian. Here we see depicted 
 the grand and consoling truth of the Catholic faith, namely, that 
 it not only renders us happy while on earth, but gives solace in 
 our dying hours, and leads to perfect happiness in heaven. 
 
 Sacred Heart of Jesus. This exquisite engraving represents 
 the vision of the Sacred Heart of Jesus, as He appeared to a 
 French nun at Paray-le-Monial, about two hundred years ago. 
 The devotion to the Sacred Heart of Jesus has smce spread all 
 over the world, and numbers its adherents by millions. This 
 beautiful devotion has been recommended to Catholics by several 
 Popes, who have attached many indulgences to it.
 
 A Youth's Vision of Jesus.
 
 Uh, Blessed Mother, Guard and Guide Me.
 
 The Blesskd Faith of thk Dvinc; Christian.
 
 The Sacred Heart of Jesus.
 
 THE 
 
 Confraternities and Sodalities 
 
 OF THE 
 
 CATHOLIC CHURCH, 
 
 The Origin, Diffusion and Benefits of eack 
 
 Among the many efficacious means favored by the Church for 
 the cultivation of piety among the faithful, and the forming of the 
 character of practical and zealous Christians that of reHgious 
 confraternities and sodaHties holds a foremost place. And no 
 more striking evidence can be found of the rapid growth and 
 progress of the Catholic Church in the United States than the 
 increase in numbers and in members of these pious associations. 
 
 Confraternities are everywhere recognized by the rever- 
 end clergy as most important factors in the preservation of the 
 faith and the upbuilding of Catholic character. This is 
 especially true in regard to our young women, who constitute so 
 large a portion of the membership of these confraternities. The 
 gathering of women and girls within the sanctifying influences 
 of these pious societies are the surest guarantee for the preserva- 
 tion of Catholic faith, morals and piety within the home circle, 
 and for the Catholic training of the youth, who will constitute 
 the Church of the future. It requires no argument to show that 
 home influences not only, for the most part, determine the after 
 career of men, but that they are also more lasting in their efTects 
 than all others. And who can contribute so much to the influ- 
 ences of the home and family, during the formative j^eriod of 
 youthful character than the mothers of to-day, and those who 
 are destined to be the mothers of the future generation of Cath- 
 olics.
 
 70 CONFRATERNITIES AND SODALITIES OF THE CHURCH. 
 
 That large body of Catholic young women who, by the 
 nature of their employment, are removed from the beneficent in- 
 fluences of a good Catholic home find in these pious societies the 
 surest shelter and the strongest safeguard against the perilous 
 nature of their environments to Catholic faith and practice. Nor 
 are these societies less beneficial in the influence they must neces- 
 sarily exercise on the young men, who are enrolled among their 
 members, and who in the near future will constitute the chief bul- 
 wark of the Church's strength. So also do the children of tender 
 years who require the constant vigilance of the Church to form 
 them for a pure and noble Christian life find in the sodalities of 
 the Child Jesus, and that of the Holy Angels, associations 
 specially instituted for their welfare, while those wearied with the 
 burdens of age and care find in the practices of piety recom- 
 mended by these societies their true consolation and solace. 
 
 These holy associations, in which a number of persons unite 
 for God's glory and their own spiritual benefit, fit men for all 
 the great undertakings inspired by charity and zeal, and tend to 
 produce men who In every department of life will always be an 
 honor to society and to the Church. But it is in protecting and 
 forming the mind and heart of youth the beneficent results of 
 these sodalities and confraternities are especially marked. 
 
 Pope Pius IX., in his decree Exponendtiin inii}e7', said on this 
 subject : ** Nothing is more pleasing to us than to see the faith- 
 ful, and most especially the young men, whom impiety seeks to 
 ensnare, enrolling themselves In those confraternities whose 
 principal aim Is to sustain and animate devotion to the Immacu- 
 late Mother of God." And His Holiness, Leo XIII., has like- 
 wise taken a lively Interest in the sodalities for the young. 
 
 And that devout servant of Mary, St. Alphonsus Ligourl, thus 
 expresses himself on the subject : " As associates, by enrolling 
 themselves in the book of the sons of Mary, show their desire 
 to become her children and eminent servants, this good mother 
 treats them In return with distinction, and protects them in life 
 and In death. Thus they can truly say, on entering the sodal- 
 ity, that they have received every blessing. 
 
 "Some persons disapprove of confraterrltles, saying they give
 
 CONFRATERNITIES AND SODALITIES OF THE CHURCH. 7 1 
 
 rise, to contention, and that many join them for human ends. 
 But as the Church and the sacraments are not condemned 
 because there are many who abuse them, neither should we con- 
 demn the confraternities. The sovereign pontiffs, instead of 
 condemning them, have approved and highly commended them, 
 and enriched them with indulgences. St. Francis of Sales, 
 earnestly exhorts laymen to enter into the confraternities. 
 What did not St. Charles Borromeo do to establish and multi- 
 ply these sodalities? And in his synods he distinctly intimates 
 to confessors that they should endeavor to induce their penitents 
 to join them. And with reason, for these confraternities, 
 especially those of our Lady, are like so many arks of Noe, in 
 which the poor people of the world may find refuge from the 
 deluge of temptations and sins which inundate them in it. We 
 well learn, in the course of our missions, the utility of these con- 
 fraternities. Speaking exactly, there are found more sins in 
 a man who does not belong to the confraternities, than in 
 twenty who frequent them." 
 
 Hence, St. Francis of Sales urges all to join them, and par- 
 ticipate in their benefits. " Enter, then, willingly," he says, 
 " into the confraternities of the place in which you reside, and 
 especially those whose exercises are the most productive of fruit 
 and edification, as in so doing you practice a sort of obedience 
 acceptable to God ; for although these confraternities are not 
 commanded, they are nevertheless recommended by the Church, 
 which to testify her approbation of them, grants indulgences 
 and other privileges to such as enter them. Besides it is very 
 laudable to concur and cooperate with many in their good 
 designs, for although we might perform as good exercises alone, 
 as in the company of a confraternity, and perhaps take more 
 pleasure In performing them in private, yet God is more glorified 
 by the union and contribution we make of our good works with 
 those of our brethren and neighbors." 
 
 CONFRATERNITY OF THE ROSARY OF THE BLESSED VIRC;iX MARY. 
 
 Among the many pious and excellent forms of prayer prac- 
 ticed by Catholics and favored by the Church, there is none
 
 72 CONFRATERNITIES AND SODALITIES OF THE CHURCH. 
 
 better adapted to learned and unlearned alike than the Rosary 
 of the Blessed Virgin Mary. It has been truly styled, '' An 
 abridgement of the Gospel, a history of the life, sufferings and 
 triumphant victory of Jesus Christ, and an exposition of all our 
 Redeemer did in the flesh, which He assumed for our salvation." 
 All who recite it will find in it a most inexhausted fund of the 
 highest acts of faith, hope, divine love, praise and thanksgiving, 
 with a supplication for succor in all spiritual and corporal neces- 
 sities, which they always repeat with fresh ardor. The intro- 
 duction of this celebrated devotion by St. Dominic, about the 
 beginning of the Thirteenth Century, will be found described at 
 length in the life of that Saint. 
 
 It consists of fifteen Our Fathers, one hundred and fifty 
 Hail Marys, and fifteen Glorias, to commemorate the fifteen 
 principal Mysteries of our Redeemer's Sacred life, and also to 
 honor his blessed Mother, who had so great a share in all that 
 concerned her Divine Son. Furthermore, we always begin in 
 reciting the rosary, with the Apostles' Creed, the Lord's 
 Prayer, three Hail Marys and Glory be to the Father. 
 
 It is a most sublime form of prayer, because it is composed 
 of the most holy and excellent prayers that were ever conceived 
 or pronounced ; and it is also most profitable, inasmuch as these 
 prayers from their divine origin are more pleasing and accept, 
 able to God than all other prayers combined. 
 
 The first is the Lords Praye^', that heavenly form of prayer 
 left us by our Redeemer, drawn up not by angels or saints, but 
 by Jesus Christ Himself, in which He deigned to teach us how 
 we ought to pray. In this one prayer which is so short and so 
 easy, is contained not only all that we should ask for, but also 
 all the sublime acts of adoration, praise, thanksgiving, love and 
 confidence, comprised in all other books of devotion which were 
 ever written, all other prayers being only a paraphrase or expla- 
 nation of the Lord's Prayer. 
 
 The second is the Hail Mary, the first part of which was 
 composed in heaven, dictated by the Holy Ghost, and delivered 
 to the faithful by the Angel Gabriel ; the second part was com- 
 posed by St. Elizabeth inspired by the Holy Ghost ; and the
 
 CUNFRATERNITIES AND SODALITIES OF THE CHURCH. Jl 
 
 third part was added by the Church at the General Council of 
 Ephesus. 
 
 The third is the Glory be to the Father a sacred verse, which 
 contains an act of supreme adoration to the ever-blessed Trinity, 
 and presents to the majesty of God, not the glory which pro- 
 ceeds from the weak praises of His creatures, not even the 
 glory that [results to God from all the labors and great actions 
 of the Saints, but that eternal glory, which the Almighty, as 
 God, possesses in and by Himself, which He has enjoyed from 
 the beginning, and will enjoy for eternity, and which depends so 
 little on his creatures that it would not be diminished if all man- 
 kind were destroyed. 
 
 When we reflect on the sublime excellence of these prayers, 
 which are the first we learn ; and sometimes the last we under- 
 stand, we perceive not only the sanctity of the rosary, which is 
 composed of such prayers, but also the respect, humility, confi- 
 dence and devotion, with which it should be said. 
 
 It is a most powerful means of obtaining favors from God, 
 when said with proper dispositions. What motives can incline 
 Him more to mercy than those drawn from the great mysteries 
 of our redemption by Jesus Christ, in whom, and for whose sake 
 alone, we can receive any favor from God? How many public 
 favors, attested by the Church in her public ofifices, have been 
 obtained by this means ! How many private graces are recorded 
 to have been received from the same source ! St. Francis of 
 Sales, ii? attestation of its efficacy, says : — " The Beads are a 
 most profitable way of praying, if you know how to say them 
 properly." And we find it daily practised, highly praised, and 
 recommended by the most eminent Saints in the Church of 
 Christ. It has been strongly recommended to the faithful by 
 many popes, who, to encourage us to practise it, have granted 
 great indulgences to those who do so. It is divided into fifteen 
 decades, or tens, corresponding with the fifteen mysteries of our 
 Redemption : each decade consists of the Lord's Prayer, ten 
 Hail Marys, and Glory be to the Father. These fifteen are 
 divided into three parts, viz., the five joyful, the five sorrowful, 
 And the five glorious mysteries, as follows :
 
 74 CONFRATERNITIES AND SODALITIES OF THE CHURCH. 
 
 The Five Joyful Mysteries, viz., The Annunciation, the Vis- 
 itation, the Nativity, the Presentation, the Finding in the Tem- 
 ple are to be said on Mondays and Thursdays throughout the 
 year ; and daily from the first Sunday in Advent until the feast 
 of the Purification. The Five Sorrowful Mysteries, viz., The 
 Bloody Sweat, the Scourging at the Pillar, the Crowning with 
 Thorns, the Carriage of the Cross, and the Crucifixion are to 
 be said on Tuesdays and Fridays throughout the year ; and 
 daily from Ash-Wednesday until Easter Sunday. The Five 
 Glorious Mysteries, viz., the Resurrection, the Ascension, the 
 Coming of the Holy Ghost, the Assumption of our Blessed 
 Lady, the Coronation of our Blessed Lady are to be said on the 
 ordinary Sundays, and the Wednesdays and Saturdays through- 
 out the year ; and daily from Easter Sunday to Trinity Sunday. 
 Those who say the rosary on the Beads without a book should 
 commit the Mysteries to memory. 
 
 This division was simple, easily grasped, full of pious thought 
 and kept before the people the chief events in the history of our 
 redemption. It is no wonder that in a time when books were 
 few a devotion that embraced so much spread rapidly. It be- 
 came the general devotion in all countries of Europe, and the 
 rosary was said by them all, from the King on his throne to the 
 leper and beggar by the wayside ; from the learned philosopher 
 to the unlettered peasant, from the brave and gallant ofBcers on 
 land and sea to the men who served under them. 
 
 The full fifteen decades form a rosary ; that in general use, 
 called a chaplet or pair of beads, consists of five decades, each 
 of a large bead for the Our Father and ten smaller ones for the 
 Hail Marys ; where the ends join the chain is continued by three 
 small beads and two larger, a crucifix or medal being attached to 
 the end. These are for introductory prayers, the Creed, Our 
 Father and three Hail Marys, with a Glory be to the Father, etc. 
 These form no part of the rosary properly so called. 
 
 When the rosary is said with others, the leader or person say- 
 ing it, who need not even be a cleric, recites half of each prayer, 
 and the rest recite the other half. After the five decades are said, 
 it is usual to sing or recite the Litany of the Blessed Virgin.
 
 CONFRATERNITIES AND SODALITIES OF THE CHURCH. 75 
 
 From its institution to the present day the devotion of the 
 rosary has never lost its hold on the affections of the faithful. 
 It became the prayer in which they were gathered together for 
 general or particular wants. When Europe was menaced by 
 the Turks the rosary was recited with fervor, and while the 
 Sodality of the Rosary were walking in solemn procession 
 through the streets of Rome praying for victory to the Christian 
 army, the battle was raging at Lepanto, Oct. 7, 1571, and the 
 Turkish power on the seas was broken forever. It was not the 
 band of men that broke the power which had so long threatened 
 Europe ; it was the hand of God put forth in answer to the 
 prayers of the Confraternity of the Rosary. 
 
 The reigning Pontiff, St. Pious V., in gratitude for so signal a 
 favor, ordered the first Sunday of October to be observed as an 
 annual commemoration in the Church of St. Mary of V^ictory. 
 Gregory XIII., his successor, established the Festival of the 
 Rosary, to be celebrated on the same day in all the churches 
 which contain a chapel or an altar dedicated under the invoca- 
 tion of the Blessed Virgin of the Rosary. Clement XL, after 
 another great victory, granted the celebration of the Festival of 
 the Rosary to the Universal Church. 
 
 The Confraternity of the Rosary united the faithful in the 
 practice of this devotion, and the numerous spiritual favors 
 granted to it encouraged thousands to join it. When that ter- 
 rible deluge of iniquity in the last century swept over Europe, 
 destroying so many monuments of Catholic zeal, so many 
 churches, monuments, convents, colleges, schools and pilgrim- 
 ages, the piety of the nations was chilled, indifference began to 
 prevail ; even in those parts where the faith was maintained, the 
 growing indifference seemed to show its deadly influence. 
 Then, in our time, a new devotion arose to make the Rosary 
 more generally said, and to bind the faithful more closely to- 
 gether. This was the Confraternity of the Living Rosary, in- 
 stituted in France, and approved by His Holiness, Pope Gregory 
 XVI., who granted it the indulgences of the Confraternity of 
 the Rosary. 
 
 In the Living Rosary the members of the Confraternity are
 
 y6 CONFRATERNITIES AND SODALITIES OF THE CHURCH. 
 
 divided into bands of fifteen, each of whom recites daily one 
 Our Father and ten Hail Marys, with one Glory be to the Father, 
 each meditating on a different mystery, assigned to the member 
 at the monthly meeting. In this way the whole rosary is 
 offered daily by each band, united in spirit by this mystical 
 bond, and, forming in heart a rosary indeed. 
 
 All should endeavor to conceive a due esteem for this holy 
 exercise of the rosary, and to impress upon their minds that 
 though so easy, so simple, and hence adapted to the lowest 
 capacity, it is the most sublime and the most profitable form of 
 prayer, uniting vocal prayer with meditation, and the highest 
 contemplation. The prayers that compose it are the most holy 
 and excellent that were ever conceived or uttered ; the subject 
 of the meditation is the life, the sufferings, and the triumph of 
 our Divine Redeemer, and the merits and glory of his Blessed 
 Mother. 
 
 What is so perfectly admirable in the devotion to the Living 
 Rosary is that combining as it does a number of souls in the 
 exercise of piety, and the fervent practice of virtue, it requires 
 very little of the members individually, whilst it secures to each 
 a full participation in all the advantages and merits of the 
 sodality which they form. 
 
 INDULGENCES GRANTED TO MEMBERS OF THE CONFRATERNITY OF 
 
 THE ROSARY. 
 
 If those who are admitted into the Confraternity of the 
 Rosary say, at least once a week, the whole rosary, meditating 
 at the same time on the mysteries of the life, passion, and resur- 
 rection of our Lord Jesus Christ, they may gain a plenary in- 
 dulgence : 
 
 1. On the day of their reception ; 
 
 2. On the first Sunday of every month ; 
 
 3. On the principal feasts of the Blessed Virgin Mary ; pro- 
 vided they visit, if possible, the Church or Chapel of the Rosary. 
 
 4. At the hour of death ; 
 
 5. An indulgence of one hundred days for each Our Father
 
 CONFRATERNITIES AND SODALITIES OF THE CHURCH. "J J 
 
 and each Hail Mary, every time they recite the whole rosary, or 
 a third part of it. 
 
 For gaining these indulgences, it is necessary that they should 
 devoutly approach the sacraments of Penance and the Blessed 
 Eucharist, and offer up some prayers to God, on the day of 
 each communion, for the usual intentions. Those who are not 
 capable of meditating may gain the above indulgences by recit- 
 ing the rosary with devotion. 
 
 Those who belong to a Society of the Living Rosary, and 
 recite the part of the rosary assigned to them, may gain a 
 Plenary Indulgence: 
 
 1. On the first festival after their admission ; 
 
 2. On the third Sunday of each month ; 
 
 3. On the solemn feasts of Christmas, the Epiphany, the Cir- 
 cumcision, Easter, the Ascension, Corpus Christi, Pentecost, 
 and Trinity Sunday ; also, upon all the festivals of the Blessed 
 Virgin, provided on those days they approach devoutly the sac- 
 raments of Penance and the Holy Eucharist, and offer up some 
 prayers in a church. 
 
 4. An indulgence of a hundred days every time they recite 
 their part of the rosary during the week ; and an indulgence of 
 seven years and seven times forty days, every time they recite 
 it on Sundays and festivals. These indulgences may be gained 
 by those who are lawfully prevented from going to church, pro- 
 vided they perform some other works of piety substituted by 
 their confessor. The above plenary indulgences are appli- 
 cable to the souls in purgatory. The indulgences attached 
 to the recital of the rosary are also attached to the Living 
 Rosary. 
 
 In considering the number and extent of these indulgences, 
 the faithful are furnished with the strongest inducement to join 
 in the practice of a devotion, whereby they may expiate the 
 temporal punishment which ordinarily remains due to sin after 
 the eternal punishment which it deserved is remitted in the sac- 
 rament of Penance.
 
 ;8 CONFRATERNITIES AND SODALITIES OF THE CHURCH. 
 
 THE THIRD ORDER OF ST. FRANCIS. 
 
 The Third Order of St. Francis was established by the Saint 
 in 1 221, at Poggi Bonzi, in Tuscany, and at Carnieso in the 
 valley of Spoletto, for persons of both sexes, married or single, 
 living in the world, united by certain rules and exercises of 
 piety compatible with a secular state, none of which oblige under 
 sin, but are laid down as rules for direction not binding by vow 
 or precept. The rule for the Third Order was written by the 
 Saint himself, though Pope Nicholas IV. made some additions 
 to it. St. Francis left it only a congregation or confraternity, 
 not a reliofious order. In the course of time the men and women 
 of this Order associated themselves into communities, keeping 
 inclosure, each sex separated, and binding themselves by the 
 solemn vows of poverty, chastity, and obedience ; and in order 
 that those who did not join these communities, and remained in 
 the world, might not be deprived of the great benefits of the 
 Cord of St. Francis, Pope Sixtus V., in the year 1585, instituted 
 the Arch-Confraternity of the Cord of St. Francis in the city of 
 Assisium, in Italy. And in 1587 he granted absolute faculty 
 and power to the most Rev. Father Francis of Toulouse, general 
 of the Friars Minor, and to his commissary-general, and to all 
 other generals and commissary-generals of the same Order, for 
 the future to erect the said confraternity of each of his, or their 
 convents over the whole world, provided the Friars Minors Con- 
 ventuals, at the same time, have no confraternity or convent in 
 the same place. 
 
 The Third Order rapidly extended itself to other parts of 
 Italy, to France, England, Ireland, Germany, Spain and Portu- 
 gal ; and later to the New World. A chronicler relates that, in 
 the year 1686, there were no less than 180,000 Tertians in India 
 In 1689, upward of eighty grandees, wearing the habit of the 
 Third Order, and over it the collar of the Golden Fleece, walked 
 in a procession at Madrid. 
 
 Nor need we be astonished at the wonderful progress of the 
 Order, when we consider the great sanctity of its founder, the 
 wisdom portrayed in the rule itself, and the protection, favors
 
 CONFRATERNITIES AND SODALITIES OF THE CHURCH. 79 
 
 and indulgences the Sovereign Pontiffs have continually 
 bestowed upon it, from Honorius III., who approved the rule 
 by word of mouth in the lifetime of the Saint to his present 
 Holiness Leo XIII. 
 
 None can be admitted into this order but such as hold true 
 Catholic doctrine, and are faithful children of the Church. 
 They must have no public stain on their character, and must be 
 of irreproachable morals ; free from animosity, and not of a 
 querulous disposition. The members of the Order are expected 
 to live in peace and charity with all men. They must be very 
 compassionate toward their sick members, assist at the burial of 
 the dead, and pray for them. The observances required of 
 those who enter this Order may be modified or commuted ; and 
 in any case but little is exacted beyond what every good Catho- 
 lic is in the habit of practising ; whilst almost incalculable spirit- 
 ual favors and privileges are offered in return. 
 
 While dispensations are readily granted to such members as are 
 unable to observe the letter of the rule, we must also remember 
 that none should seek admission into the Order but such as have 
 a fair prospect of being able to fulfil its ordinances, and are de- 
 sirous to do so. 
 
 Speaking of the spiritual advantages of the Order, Father 
 Brunei says : Although we are all commanded to aspire to a 
 high degree of perfection, still we are not all called upon to ob- 
 serve the same practices. Amongst the various means pointed 
 out, some are of precept, — such as prayers, penitence, watchful- 
 ness, and the like ; whilst others are of counsel, such as to sell 
 all we have and give the price to the poor, and so forth. Those 
 who follow these counsels deserve special praise, and will receive 
 special rewards ; yet those who do not follow theni merit neither 
 blame nor punishment. The difference of our organization is 
 such, that the same route does not suit all. Thus, some aspire 
 to the difficult way, whilst others seek the more easy, though 
 both lead to the Kingdom of God. The Holy Ghost distributes 
 His eifts according to His will : it is for each one of us to en- 
 deavor to 4earn what it is God requires of us, and to follow faith- 
 fully the light of grace. Let him who cannot soar like the eagle
 
 80 CONFRATERNITIES AND SODALITIES OF THE CHURCH. 
 
 fly like the sparrow ; and if he remain in the turmoil of the 
 world, let him at least avoid its corruption. 
 
 We need not think there is no other asylum for virtue and 
 perfection than the solitude of the cloister. Our legislator and 
 model, Jesus Christ Himself, only remained forty days in the 
 wilderness, whilst he spent the rest of his mortal life in the 
 world. St. Jerome was consulted by certain pious persons, 
 alarmed at the thought of living amidst the turmoil and dangers 
 of the world, and he replied : " No matter where your body 
 dwells, provided your soul is not of the world." And thus it is 
 that without requiring us to withdraw from the world, the Third 
 Order offers us the consolations of a religious life. This holy 
 rule helps us to observe the commandments of God and the 
 Church ; it is full of good precepts and wise counsels ; and the 
 example of the many holy persons who have sanctified themselv^es 
 in the Order, cannot fail to stimulate us in the practice of virtue. 
 
 It must be remembered too that by uniting himself with their 
 intention, the Tertian participates in the prayers and good 
 works of all the various branches of the Franciscan Order, ex- 
 tending, as it does, over the whole of Christendom. Nor are 
 the advantages confined to this life ; for, when he shall have been 
 called hence, prayers, masses, and good works will still be of- 
 fered up for the repose of his soul. And there is yet another 
 privilege which we will give in the words of St. Francis himself: 
 " Finding myself on the side of Mount Alverno, absorbed in 
 the thought of the Passion of our Lord Jesus Christ ; the Son 
 of God, after having imprinted on me the marks of His crucified 
 body, said to me : Knowest thou what I have done to thee ? I 
 have marked thee with My stigmata, so that thou hast become 
 My veritable cross-bearer ; and as on the day of thy death I de- 
 scended into Limbo, and drew forth, by the merits of thy wounds, 
 all the souls that were there, thus then, also, that thou mayst be 
 conformable to Me in thy death, as thou hast been in thy life, 
 thou wilt descend into Purgatory each day of thy anniversary 
 (4 Oct.), and, by the merits of My stigmata, deliver all the souls 
 of thy three orders that are there ; and the next day thou wilt 
 lead them Into eternal joy."
 
 CONFRATERNITIES AND SODALITIES OF THE CHURCH. 8l 
 
 Before concluding this brief notice, we cannot help referring 
 to the multitude of holy persons, illustrious by birth and sanc- 
 tity, who were members of the Third Order of St. Francis. In 
 the fourteenth century, out of eleven saints canonized by the 
 Church, eight were of the Third Order, namely, St. Clare of 
 Monte Falcone, St. Elzear and St. Delphine, Count and Coun- 
 tess of Arrian, St. Louis, King of France, St. Elizabeth, Queen 
 of Portugal, St. Roch, St. Bridget, Queen of Sweden, and St. 
 Catherine her daughter ; and later the Church has placed in the 
 ranks of the saints upward of thirty Tertians ; she has beatified 
 forty-five martyrs, and about three hundred confessors, virgins, 
 and widows, also members of the Third Order. 
 
 Besides these canonized and beatified Saints, the Third Order 
 of St. Francis has given to the world no less than six Popes ; 
 these are Gregory IX., Nicholas III., Martin, VII., Alexander 
 VIII., Pius IX., and his present Holiness Leo XIII. The 
 Order has produced a number of founders and foundresses of 
 religious orders grafted on the Third Order, such as the Blessed 
 Isabella of France, who founded the Urbainists, St. Bridget, who 
 established the Congregation of the Holy Saviour, St. Colom- 
 ban, the Jesuats, the Blessed Charles of Mount Carmel, the 
 Hieronymites, the Blessed Angelina de Cobare, the community 
 of the Third Order of St. Elizabeth, St. Frances, the Oblates, 
 St. Francis of Paul, the Minimes, the Blessed Jane of France, 
 the Annonciades, the Blessed Angela of Brescia, the Ursulines, 
 the Blessed Maria Longa, the Capucinesses, St. Ignatius, the 
 Jesuits, St. Colette, a reform of the Clares, the Duke Am- 
 edeus of Savoy, who founded the Knights of St. Maurice, Car- 
 dinal Berulle, the founder of the Oratory of Jesus in France, 
 and M. Olier, who established the celebrated House of St. Sul- 
 pice in Paris, and settled Montreal, Canada. 
 
 Besides these there have been cardinals, archbishops, bishops, 
 canons, and priests, almost without number ; a hundred and 
 thirty-four crowned heads; emperors, empresses, kings, and 
 queens are enumerated, besides princes, princesses, nobles, mag- 
 istrates and learned men. To this list of the great ones of the 
 earth we may add multitudes of the poor and middle classes,
 
 82 CONFRATERNITIES AND SODALITIES OF THE CHURCH. 
 
 who, though less distinguished on earth, will be found equally 
 o-lorious in heaven. Thus it will be seen that the Third Order 
 of St. Francis has flourished in all climes, from the icy regions 
 of the north to the burning sun of the east. Nor has it been 
 confined to any particular rank ; its holy rule has been as well 
 received and as faithfully observed in the emperor's palace as in 
 the peasant's cot. 
 
 All faithful Christians, men and women, as already stated, 
 who are come to the years of discretion, may be admitted into 
 this confraternity. Let us, then, not be ashamed to do what so 
 many crowned heads and nobles of the highest degree have done, 
 with such spiritual advantage and perpetual memory of their 
 name. 
 
 The cord may ordinarily be given by any superior or prelate 
 of the Order, or by a priest delegated or empowered to do so, 
 on any Sunday, holiday or feast of the Seraphical Order accord- 
 ing to the local superior's pleasure. The cordis made of hemp, 
 flax, wool, or cotton, but not of silk ; and as to the color, it may 
 be white, light gray or dark gray. It is commonly made up and 
 woven of three small cords, and generally has three knots on that 
 part which hangs down to the knee, besides another large knot 
 which keeps the cord girt. It is to be worn over the undermost 
 garment, about the middle, hanging down at the right side. It 
 must be blessed by a prelate or superior of the Order. And if 
 the blessed cord you have received happens to be lost, broken, 
 or worn out, take another, even not blessed, and wear it as the 
 former, but use your endeavors to get it blessed, or to procure 
 one that has been blessed. 
 
 The Archconfraternity of the Cord of St. Francis, however, 
 is quite distinct from the Third Order, the latter being a real 
 religious order like any other recognized by the Church, while 
 the former is simply a sodality or confraternity, like that of the 
 Scapular, Immaculate Heart of Mary, etc. 
 
 The Third Order of St. Francis is, as explained, principally 
 intended and adapted for persons of both sexes, single and 
 married, living in the world ; and though communities have 
 been formed of brothers or of sisters of the Third Order, that
 
 CONFRATERNITIES AND SODALITIES OF THE CHURCH. S^ 
 
 have made solemn vows and become cloistered, this did not alter 
 the nature and object of the Third Order itself as founded by 
 St. Francis, and approved by many Sovereign Pontiffs, and as it 
 still subsists. 
 
 The only obligation on the members of the confraternity is to 
 wear the cord but it is the pious custom, and it is recommended 
 that each one should daily recite five Our Fathers, five Hail 
 Marys and five Glory be to the Father, in honor of the five 
 stigmas of St. Francis ; and that all the members should likewise 
 conform, as far as they can, to the spirit and practices of the 
 rules of the Third Order associated with the Holy religious whom 
 they revered. Hence sprang up forms of affiliation to satisfy 
 the piety of the faithful. The Franciscans, as elsewhere des- 
 cribed, have a third order instituted by their seraphic founder 
 himself, for persons living in the world, who receive a habit, and 
 follow the rule modified to suit their conditions in life. Then 
 too, as shown, they instituted the Confraternity of the Cord of 
 St. Francis, not an order but a simple association, without the 
 obliofations attached to the Third Order. The Dominicans also 
 have their third order, and similar confraternities ; but while the 
 affiliation of these two orders, sharing in the prayers, masses, 
 labors and austerities of the sons of St. Francis and St. Dominic 
 have numbered thousands, the confraternity connected with the 
 order of Friars of our Lady of Mount Carmel numbers its asso- 
 ciates among the faithful by millions, and has them in all lands ; 
 so that it has become, we may say, less a confraternity than a 
 general devotion. 
 
 CONFRATERNITY OF THE SCAPULAR OF OUR LADY OF MOUNT 
 
 CARMEL. 
 
 There has been no confraternity, or practice of devotion 
 more approved of, or more generally spread throughout the 
 Christian world than that of the holy scapular of Mount Carmel. 
 Its origin and meaning need some explanation : As religious 
 orders spread in the Church, and gathered into cloisters and 
 convents, many who were called by God to the way of perfec-
 
 84 COxXFRATERNITIES AND SODALITIES OF THE CHURCH. 
 
 tion, by the practice of the evangehcal counsels, exerted in turn 
 an influence on the pious among the laity many of whom were 
 by marriage, or the duties of their state of life unable to devote 
 their lives to God's service in religious orders, and who had, in 
 fact, not been called by Providence to that state. Still, piety 
 led them to desire to be. 
 
 ORDER OF OUR LADY OF MOUNT CARMEL. 
 
 The Order of Mount Carmel claiming in a manner descent 
 from the Prophets and Eliseus and their disciples received 
 a rule from the Blessed Albert, Patriarch of Jerusalem in 
 1209; and, after its approbation by the Holy See, the order 
 spread over western Europe. One of the most illustrious 
 generals of this order was St. Simon Stock, a native of Kent, 
 England, noted for his tender piety, and his devotion to the 
 Blessed Virgin. His piety was rewarded by a vision, in which 
 she appeared to him, and handed to him the brown scapular, 
 similar in color and material to that worn by his order, promising- 
 special graces to those who should wear it devoutly. The new 
 devotion was not adopted without examination ; the facts were 
 submitted to learned theologians and evidence thit woi^id con'*'>nce 
 any jury of reasonable men convi^^ced .nose pious C7\d le»*"ned 
 men that the vision was ^ athentic. The Sovereign Pontiffs 
 authorized the use of ^^iis new devotion. The fruits of salvation 
 that attended it proved that the finger of God was really there, 
 and it was encouraged, not only by grants of indulgences, but 
 by the establishment of a festival in honor of Our Lady, under 
 this title. Besides many Popes of former days, says a pious 
 author, we know that several nearer to our own times, as Clemenl; 
 X., Clement XI., Clement XH., Benedict XHI., and XIV. wore 
 the holy scapular with great veneration. Among princes wr 
 find that Edward I. and Edward II., Kings of England, thf 
 Emperors Ferdinand II. and III., the Empress Eleanora, th*" 
 Kings of Spain and Portugal, and almost all the princes anc 
 princesses of their courts, were enrolled in the confraternity of 
 the scapular. Among the Kings of France, St. Louis, Louis
 
 CONFRATERNITIES AND SODALITIES OF THE CHURCH. 8$ 
 
 XIII., Louis XIV, Louis XV., and his devout consort Mary 
 Leczinska of Poland, as likewise the Dauphin, father of Louis 
 XVI., all considered it an honor to wear the livery of the Queen 
 of Heaven. 
 
 The advantages possessed by the Confraternity of the Holy 
 Scapular are as follows : First, it is not of human invention ; 
 secondly, it is favored with the special protection of the Queen of 
 Heaven ; thirdly, it has the promise of eternal salvation ; fourthly, 
 it makes us participants in all the good works of the Carmelite 
 Order ; fifthly, it has been favored by God with many graces and 
 miracles, ever since its first institution ; sixthly, it avails much to 
 shorten the sufferings of Purgatory ; seventhly, it places within 
 our reach numerous indulgences. 
 
 Pope Clement VII. further extended these privileges by 
 making all members of the Confraternity of the Scapular partici- 
 pants of all pious actio7iSy which are performed throughout the 
 whole Church of God. And Sixtus IV. granted to the mem- 
 bers of the Scapular all the privileges, indulgences, graces, and 
 favors which are granted to the Cord of St. Francis, to the 
 Rosary of Our Blessed Lady, or to any confraternity whatsoever, 
 so that they do enjoy them as much as if they were really mem- 
 bers of these sodalities, by reason of their communication in 
 privileges with the order of Carmelites. What more is wanting 
 to give a high idea of this association, and to prove its beneficial 
 effect s ? 
 
 "The members of the Confraternity of the Holy Scapular," 
 writes the famous Father Colombiere, S. J., " have a great 
 advantage over all the other clients of the Blessed Virgin, for, 
 as they openly profess their allegiance to their divine Mistress, 
 by wearing her habit, she is on that account obliged, as it were, to 
 assist a7id favor them on all the occasions in ivhich they stand in 
 need of her protection!' 
 
 To participate in the benefit of the confraternity, it is necess- 
 ary to be received into it by a priest duly empowered. lie 
 delivers to the new member a scapular, consisting of two pieces 
 of brown, woolen cloth, connected by bands, which he blesses. 
 This must be worn so that the ends arc on the breast and back.
 
 86 CONFRATERNITIES AND SODALITIES OF THE CHURCH. 
 
 and must be worn constantly. If the first one is worn out or 
 lost, another can be obtained, when needed, and will not require 
 to be blessed. 
 
 To be a member of the Confraternity of the Scapular, that is 
 to be entitled to share in the merits and cjood works of the 
 whole order of Mount Carmel, to have a right to the personal 
 indulgences of the confraternity no special prayer, fast, or 
 abstinence has been prescribed by the Church, so the devout 
 client is at liberty to offer to the blessed Patroness of Mount 
 Carmel, any tribute of prayer and praise which his devotion may 
 suggest, which, as it is voluntary, will be the more meritorious. 
 It is, therefore, an erroneous idea, that the members should daily 
 recite seven Our Fathers and seven Hail Marys, in order to be 
 entitled to the privileges and indulgences of the confraternity. 
 It is true the members (and they only) gain an indulgence of 
 forty days by reciting those prayers ; but they are not bound to 
 do so, nor do they lose anything but that partial indulgence, by 
 not saying them. 
 
 Some persons are deterred from embracing the devotion of the 
 Scapular, by the idea that they would thereby be obliged either 
 to recite the office of our Blessed Lady, or to abstain from meat 
 twice a week ; whereas they may be good members of the con- 
 fraternity, and enjoy most of the advantages of it, as has been 
 already stated, by simply wearing the Scapular. 
 
 OTHER SCAPULARS. 
 
 There are four other scapulars to which likewise many graces 
 and indulgences are attached. These are as follows: 
 
 I. THE SCAPULAR OF THE SEVEN DOLORS. 
 
 This scapular, of the order of Servites, or servants of Mary, 
 was founded in the year 1133 by seven noblemen of Florence, 
 viz., Bonfilius Monaldius, Bonajuncta Manetti, Manettus Antel-| 
 lensis, Amideus de Amideis, Uguccio Uguccionis, Sosteneus 
 de Sosteneis, Aleaius de Falconeriis, to whom the Blessed Vir-
 
 CONFRATERNITIES AND SODALITIES OF THE CHURCH. 8/ 
 
 gin appeared, commanding them to wear a black habit in 
 memory of her Seven Dolors. 
 
 II. THE SCAPULAR OF THE IMMACULATE CONCEPTION. 
 
 Of the order of the Theatines, or Regular Clerks, which was 
 founded by St. Cajetan of Vicenza, and Peter John Caraffa, 
 who afterward became Pope Paul IV., and died in 1559. 
 
 III. THE SCAPULAR OF THE MOST HOLY TRINITY. 
 
 Of the order of Trinitarians for the Redemption of Captives, 
 was established in the twelfth century by St. John de Matha, 
 and St. Felix de Valois. These religious wear a white habit, 
 with a cross of red and blue on the breast, as shown by an 
 angel to St. John de Matha, and in which the Blessed Virgin 
 appeared to St. Felix de Valois. 
 
 These three scapulars, like that of our Lady of Mount Car- 
 mel are each made of two small pieces of woolen cloth. When 
 worn together with the Scapular of Mount Carmel, all four 
 pieces square, or nearly so, are sewed together like the leaves 
 of a book, and four more pieces precisely similar are sewed 
 in like manner. These two parts — four pieces in each — are 
 joined by two bands of tape, about eighteen inches long, so that 
 one part falls on the breast, the other on the back. 
 
 The largest piece usually is the Scapular of Mount Carmel ; 
 the second, which is somewhat smaller, is that of the Seven 
 Dolors, and is of a black color; the third is that of the Im- 
 maculate Conception, and is still smaller and of a blue color — a 
 color the emblem of resignation to Mary, and also the color of 
 her mantle. 
 
 The Scapular of the Most Holy Trinity is white, and the 
 smallest of the four. In the middle of it there must be a cross, 
 also of wool, one arm of which must be red, the other blue. 
 All these colors, as well as the cross, must be visible. The Re- 
 demptorist Fathers have also the power to give these three scap- 
 ulars. The only requirement for obtaining all the indulgences 
 and graces attached to these three scapulars is to receive them
 
 88 CONFRATERMITIES AND SODALITIES OF THE CHURCH. 
 
 from a priest empowered to grant them, and to wear them always. 
 If one should lose or wear out the scapular, he can take another 
 in its stead. Those who either through carelessness, or even 
 through malice, may neglect to wear it, or have laid it aside, can 
 again resume it and gain all the indulgences and privileges as 
 formerly. The Scapular of the Most Holy Trinity only is ex- 
 cepted ; for, according to the declaration of Innocent III., it 
 must be blessed as often as it is renewed. 
 
 IV. THE RED SCAPULAR OF THE PASSION AND OF THE SACRED 
 HEARTS OF JESUS AND MARY. 
 
 This scapular has, on one side, the figure of our Lord on the 
 Cross, surrounded by the instruments of His Passion, and, on 
 the other side, the hearts of Jesus and Mary. This scapular 
 originated in a revelation to a Sister of Charity, July 26, 1846, 
 the eve of the Octave of the Feast of St. Vincent de Paul, while 
 she was praying in the chapel, before the hour of benediction. 
 This scapular, which the Lord held in His Hand in the vision 
 was red in color. Around the crucifix were the words : ''Sacred 
 Passion 0/ our Lord Jesus Christ, save tcs/'' 
 
 On the opposite side of the scapular, around the two hearts, 
 were written the words : " Sacred Hearts of Jesus a7id Mary pro- 
 tect us / " 
 
 This apparition of our Lord, holding in His hand the Scapu- 
 lar of the Passion, was repeated several times. On the festival 
 of the Exaltation of the Holy Cross, 1846, it appeared to her 
 again, when our Divine Lord said to her: '' All those who wear 
 this scapular shall receive, on every Friday, a great increase of 
 Faith. Hope and Charity. 
 
 In June, 1847, ^^^ Superior-General of the Congregation of 
 the Mission submitted to the Holy See the particulars of all 
 these visions. The Sovereign Pontiff, by a Rescript of the 25th 
 of June, approved of the object of these extraordinary favors, 
 and authorized the Superior-General to institute the new scapu- 
 lar to which he was pleased to attach many indulgences.
 
 CONFRATERNITIES AND SODALITIES OF THE CHURCH. 89 
 
 CONFRATERNITY OF THE SACRED HEART OF JESUS. 
 
 The devotion of all devotions, says St. Ligouri, is to love 
 Jesus Christ by thinking frequently on the love which that 
 amiable Redeemer has borne and bears to us. A devout 
 author weeps, and has just reason to weep, at the sight of the 
 great number of Christians, who attend to the practice of vari- 
 ous devotions, but neglect this great devotion ; and of the mul- 
 titude of preachers and confessors who inculcate many pious 
 practices, but do not speak on the love of Jesus Christ ; although, 
 in truth, the love of Jesus Christ should be the principal, and 
 even the only devotion of a Christian. Hence the sole care of 
 preachers and confessors should be to recommend continually to 
 their hearers and penitents the love of Jesus Christ, and to in- 
 flame them with it. The love of Jesus Christ is the golden chain 
 that unites and binds souls to God. 
 
 It was for the sole purpose of gaining our love that the Eternal 
 Word came into the world. " / am come to cast fire on the 
 Earth ; and what will /, but that it be kindled^ — Luke xii. 49. 
 And the Eternal Father has sent Jesus Christ into the world 
 that he might manifest to us his love, and thus gain our love ; 
 for the Father has declared that he loves us, inasmuch as we 
 love Jesus Christ. " The Father Himself loveth yon because you 
 have loved me." — John xvi. 23. And he admits us to bliss in 
 proportion to our conformity to the life of Jesus Christ. " Who?n 
 he foreknezv, he predestined to be conformable to the image of his 
 Son'' — Rom. viii. 19. But this conformity we shall never obtain, 
 nor even desire, unless we attentively meditate on the love which 
 Jesus Christ has borne us. And the devotion to the heart of 
 Jesus is nothing else than an exercise of love to so amiable a 
 Lord. The spiritual object of this devotion is the love with 
 which the heart of Jesus burns towards men ; for, as we read in 
 so many passages of the holy Scriptures, love is commonly attrib- 
 uted to the heart. " My son, grive me thy hearty — Prov. xxiii. 
 26. ''My heart and my flesh have rejoiced in the living God, — 
 Ps. Ixxxiii. 3. " The God of my heart, and the God that is my 
 portion forever.'' — Ps. Ixxii. 26. " The charity of God is poured
 
 90 CONFRATERNITIES AND SODALITIES OF THE CHURCH. 
 
 forth into oicr hearts by the Holy Ghost, who is giveyi to us."' 
 Rom. V. 5. 
 
 The Sacred Heart of Jesus Christ made man is the material 
 or sensible object of this devotion. The heart being the seat 
 of all affections, the Most Sacred Heart of our Lord is proposed 
 to our devotion, as being the seat and sanctuary of that love 
 wherewith He loved us and gave Himself for us. Thus in 
 addressing ourselves to that Sacred Heart as it is united to the 
 blessed Humanity, and therefore to the Divine Person of the 
 Word, we in an especial and peculiar manner, honor the love 
 which burned therein for man. 
 
 This devotion is specially intended to make reparation for the 
 outrages committed against the Heart of Jesus during His mor- 
 tal life ; outracres which continue to be committed ag-ainst Him 
 in the adorable Eucharist, which is the Sacrament of His 
 love. 
 
 It was for this purpose that our Lord revealed to Blessed 
 Sister Margaret Mary Alacoque, a French Visitation nun, in 
 the latter part of the seventeeth century, that he wished the fes- 
 tival and devotion of the Sacred Heart to be instituted in the 
 Church. Her biographers relate that being one day in prayer 
 before the Blessed Sacrament, Jesus showed her His Heart sur- 
 rounded with thorns, surmounted by a cross, and placed upon a 
 throne of fire ; and that he said to her : 
 
 " Behold the Heart that has so loved men, a7id has spared noth- 
 in^ to testify its love for them, even to the consuming of itself for 
 their sake ; b?ct, in retiirn, receives from the generality of ma7i' 
 kind nothing bttt disho7ior and ingratitude. What afflicts me 
 most is, that hearts which treat me thus have been consecrated 
 to me.'' 
 
 Thereupon our Saviour bade her seek to procure the celebration 
 of a particular festival in honor of His Divine Heart on the first 
 Friday after the Octave of Corpus Christi ; and this for these 
 principal intentions : — 
 
 1. That Christians might return Him thanks for the ineffable 
 ^ift bestowed upon them in the Blessed Eucharist. 
 
 2. That they might repair, by their homage and adoration, the
 
 CONFRATERNITIES AND SODALITIES OF THE CHURCH. 9 1 
 
 irreverence and contempt with which He has been treated by 
 sinners in this most Holy Sacrament. 
 
 3. That they might give Him the honor due unto Him, but 
 withheld from Him in many churches, where He is so little 
 loved, revered and adored. 
 
 And He promised to abundantly pour out the riches of His 
 '^^.eart on all who should practice this devotion, not only on the 
 feast itself, but on other days when they visited the Blessed 
 Sacrament. 
 
 Confraternities of the Sacred Heart have been established in 
 every part of the Church to which numerous indulgences have 
 been attached. Clement XHI., Feb. 6, 1765, permitted several 
 churches to celebrate the feast, which, in 1856, was extended to 
 the whole Church. 
 
 The only thing required of the members in order to obtaini 
 the privileges attached to the Confraternity, after having been 
 admitted by a duly authorized priest, is to say every day the 
 Lord's Prayer, the Hail Mary, and the Apostle's Creed once, 
 with the following aspirations : 
 
 O sweetest Heart of Jesus, I implore 
 That I may ever love Thee more and more. 
 
 ARCII-CONFRATERNITY OF THE MOST HOLY AND IMMACULATE 
 HEART OF MARY FOR THE CONVERSION OF SINNERS. 
 
 The Arch-confraternity under this title was established at 
 Paris by the saintly Abbe Desgenettes, cure of Notre Dame 
 des Victoires, December 16, 1836. It received the Pope's 
 approval, April 24, 1838, with the privilege of aggregating to 
 itself other similar associations. The principles on which the 
 devotion is founded are {imUatis imdandis) similar to those on 
 which are based the devotion to the Sacred Heart of Jesus. As 
 in the one case the Sacred Heart of Jesus is worshiped because 
 of its union with the Person of the Word, so in the other the 
 Immaculate Heart of Mary is venerated (with Hypcrdulia), 
 because of its union with the person of the Blessed Virgin. In 
 both cases the physical heart is accepted as the natural symbol
 
 92 CONFRATERNITIES AND SODALITIES OF THE CHURCH. 
 
 of the virtues and compassion of Jesus and Mary, though of 
 course the difference of perfection between them is infinite. 
 The primary object of this confraternity is to pray for the con- 
 version of sinners and of persons in error ; and it has pleased 
 God to answer its prayers in a most remarkable manner. 
 
 The devotion to the Immaculate Heart of Mary originated 
 with John Eudes who died in 1680, and was the founder of a 
 congregation of priests. Pius VI., in 1799, permitted a local 
 celebration of the feast, but without proper Mass and oflfice, and 
 Pius IX., in 1855 extended the feast to the whole Church. The 
 feast, with special Mass and office, is kept on the Sunday follow- 
 ing the Octave of the Assumption, or on the third Sunday after 
 Pentecost. 
 
 The only thing required of the members, after their names 
 are registered, is to recite every day the Hail Mary for the 
 intentions of the Association. 
 
 CONFRATERNITY OF THE BLESSED SACRAMENT. 
 
 The object of this confraternity is the adoration of our Lord 
 Jesus Christ in the Blessed Sacrament of the altar. For, as His 
 Sacred Body is substantially and really present under the appear- 
 ances of bread and wine, and has its residence on our altars, not 
 only occasionally but continually that it may never cease from 
 bestowing blessings on mankind, and administering consolations 
 to them in all their necessities, it Jias a claim on our perpetual 
 gratitude, and demands without interruption our thanks, our 
 love, and our homage. 
 
 For the fulfillment of this duty the members of this confrater- 
 nity " enter into a holy partnership and agreement to discharge by 
 their united endeavors, that debt of perpetual adoration, which 
 no one singly can perform, on account of his unavoidable 
 occupations and the cares of life. In corjsequence of such an 
 association, the worship and honor rendered to Jesus Christ 
 in the Blessed Sacrament, by each member of it, is made the 
 act of all, and continually recommends all to the divine favor and 
 protection. They contract a close union with Jesus Christ ;
 
 CONFRATERNITIES AND SODALITIES OF THE CHURCH. 93 
 
 they enter into a more special society with the angels and saints, 
 and into a communication in all good works with many holy 
 persons, members of the association throughout the world." 
 
 It is also an object of this association to make, as far as they 
 are able, reparation to Jesus Christ for the many profanations 
 of and acts of disrespect toward the Most Holy Sacrament by 
 unbelievers, sinners, irreligious Catholics, and, perhaps, even by 
 themselves. 
 
 Each member is allotted one hour in the course of every 
 year, or much oftener, according to the number and devotion 
 of the associates, to be devoted to acts of worship and adora- 
 tion in presence of the Blessed Sacrament. 
 
 Should a member be prevented by any unexpected cause 
 from performing his religious engagement on the day or hour 
 appointed, he may choose some other day, or appoint a substi- 
 tute in his stead. 
 
 Those who are prevented on account of distance or other 
 sufficient reasons from performing their act of adoration in a 
 church, before the Blessed Sacrament, may do so at home, or 
 while traveling, or while at their work, provided that, while so 
 doing, they entertain the desire of fulfilling the purposes of the 
 association, that they direct their thoughts to the nearest church 
 or chapel where the Blessed Sacrament reposes, and adore Jesus 
 residing therein for the love of men. 
 
 INDULGENCES GRANTED TO MEMBERS. 
 
 Members of the confraternity may obtain a plenary indul- 
 gence, on condition of confessing their sins, and receiving the 
 Holy Sacrament worthily, on the day of enrollment ; on the day 
 when they spend an hour in adoring the Blessed Sacrament, 
 under the same condition of confession and communion ; and 
 once each month, provided they pray devoutly one hour before 
 the most Holy Sacrament. They are granted, also, on the same 
 conditions, a plenary indulgence on any of the following days : 
 the Sunday within the Octave of the Feast of the Blessed Sac- 
 rament ; the Sunday within the Octave of All-Saints; the first
 
 94 CONFRATERNITIES AND SODALITIES OF THE CHURCH. 
 
 Sunday of Advent ; the Feast of the Epiphany ; the first Sun- 
 day in Lent ; Maun day-Thursday ; the first Sunday of May ; on 
 the Feast of the Ascension of our Lord, on the 17th of Septem- 
 ber, the Feast of St. Lambert. These indulgences may be 
 applied to the souls in Purgatory. A plenary indulgence is 
 also granted to all members when dangerously ill. 
 
 SOCIETY OF ST. VINCENT DE PAUL. 
 
 The Society of St. Vincent de Paul is an arch-confraternity, 
 and the " Conferences " which constitute it are confraternities. 
 The object of this society is to render assistance to the poor. It 
 was established in Paris in the year 1833. ^^ that period many 
 Catholic students, while attending lectures in Paris, were brought 
 into contact with other students of various ways of thinking — 
 Materialists, Deists, St. Simonians, Fourierists, etc. — and debated 
 with them frequently in a historial society subjects of general in- 
 terest. Among these Catholic students was Frederic Ozanam, 
 the celebrated writer. In regard to Christianity, the freethinkers 
 admitted that " it /lad certainly accomplished great things," but, 
 they contended, " its ancient spirit had fled, and that great prac- 
 tical enterprises could no longer owe to it either their inspira- 
 tion or their vitality." " What do you do" f they asked of the 
 Catholics. " You are full of talk and theory, but there it ends." 
 This taunt made a deep impression on Ozanam and his associ- 
 ates ; and at a meeting attended by five or six of them, after 
 some discussion, one of them cried out : " Let us found a Con- 
 ference of Charity." The suggestion, or inspiration, was at once 
 acted on. They determined to go to Sister Rosalie, then 
 Superioress of the Sisters of St. Vincent de Paul, and obtain 
 from her the names of persons or families in distress ; whom the 
 members of the new conference could visit. M. Bailly, a worthy 
 layman, who was personally acquainted with many of the Paris 
 clergy, was made president. Rooms were secured, and the first 
 Conference, attended by eight young students — Ozanam, Let- 
 aillandier, Devaux, Lamache. Lallier, Clave, and two others — 
 was held in May, 1833. They chose St. Vincent de Paul as
 
 CONFRATERNITIES AND SODALITIES OF THE CHURCH. 95 
 
 their patron. M. Faudet, the cure of St. Etienne du Mont, of 
 whom M. Bailly was a parishioner, favored the new work among 
 the poor of his parish. 
 
 In due time a set of rules for the conduct of meetings and the 
 administration of reHef were drawn up by M. Bailly and 
 adopted. The objects of the new society were stated to be — {i) 
 " to encourage its members, by example and counsel, in the prac- 
 tice of a Christian life ; (2) to visit the poor and to assist them 
 when in distress, as far as our means will permit, affordino- them 
 also religious consolations ; (3) to apply ourselves, according to 
 our abilities and the time which we can spare, to the elementary 
 and Christian instruction of poor children, whether free or 
 imprisoned ; (4) to distribute moral and religious books ; (5) to 
 be willing to undertake any other sort of charitable work to 
 which our resources may be adequate, and which will not op- 
 pose the chief end of the society." 
 
 In 1835, the conference having grown by the accession of 
 many new members, it was decided to divide it into sections, 
 which should serve as new centres, in order the more effectually 
 to carry on the work of charity in the crowded quarters of 
 Paris. This step foreshadowed, and made possible the exten- 
 sion of the society to other cities and countries. 
 
 The new sections formed were called " Conferences," and the 
 aggregate of the conferences, was called the " Society of St. 
 Vincent of Paul." 
 
 The administration of the society has since remained in the 
 hands of laymen, in union with, and subordinate to, the clergy. 
 Its lay character, we are told, greatly favored its extension at the 
 time of its formation, as it was enough for a society or enter- 
 prise of any kind at that period to have an ecclesiastic at its 
 head, to be denounced in the press and the sa/ojis as an '' a^iivrc 
 /csnitique.'^ 
 
 As the object of the society consists in visiting and relieving 
 the poor, many special works of charity have been organized in 
 connection with it. Among these special works may be men- 
 tioned clothing depots, creches, boarding out with farmers, 
 visits to prisons and hospitals, and securing work for laborers
 
 96 CONFRATERNITIES AND SODALITIES OF THE CHURCH. 
 
 and women out of employ. On urgent occasions also the 
 society will give extraordinary assistance ; as, for instance, 
 when it sent money for the terrible Irish distress in 1847 and 
 1848. 
 
 In 1853, the Paris Conferences numbered over 2000 members 
 and had over 5000 families on their visiting lists. The society 
 had already spread to England, Ireland, Spain, Belgium, Amer- 
 ica and Palestine. 
 
 Popes Gregory XVI. and Pius IX. granted it ample indul- 
 gences ; and the latter, in 1853, gave the Society Cardinal 
 Fornari as its Cardinal Protector. In 1876, the number of con- 
 ferences in all parts of the world, had increased to 6000 ; and in 
 the following year more than seven millions of francs were 
 expended by the society in relieving distress. 
 
 \RCH-CONFRATERNITY OF THE GUARD OF HONOR OF THE SACRED 
 
 HEART OF JESUS. 
 
 This beautiful devotion of the Guard of Honor of the Sacred 
 Heart of Jesus originated in the monastery of the Visitation of 
 Holy Mary of Bourg (Ain) France, on the 13th of March, 1863. 
 Its diffusion has been rapid ; it counts to-day numerous confra- 
 ternities canonically erected, and several millions of members. 
 His Holiness Pope Pius IX., of happy memory, was a member 
 of the Guard of Honor, and His Holiness Pope Leo XIII., with 
 many other prelates, is also a member of the Guard of Honor. 
 
 The patrons of the Guard of Honor are ; Our Lady of the 
 Sacred Heart ; St. Joseph ; St. Francis of Assisi ; St. Francis 
 of Sales ; and Blessed Margaret Mary. 
 
 The object of the Guard of Honor is to respond to this sor- 
 rowful complaint of our Lord : " My Heart has expected 
 reproach and misery. And I looked for one that would grieve 
 with me, but there was none ; and for one that would comfort 
 me, and found none." (Ps. 68.) 
 
 The object which this Archconfraternity proposes to its mem- 
 bers is to render a truly perpetual, and uninterrupted worship 
 of glory, love, and reparation to the most Sacred Heart of
 
 CONFRATERNITIES AND SODALITIES OF THE CHURCH. 97 
 
 Jesus, which visibly ivonnded once with the lance on the tree of 
 the Cross is invisibly wounded, every day, by the forgetfulness, 
 ingratitude, and sins of men. 
 
 In order to accompHsh this object the associates accept one 
 hour in the day, called the Hour of Guard, which is marked by 
 their name upon a dial, and during which, witJiotU being obliged 
 to change anything in their oi^dinary occnpations, they endeavor 
 every day to glorify, to love and to console the Sacred Heart of 
 Jesus, in suggesting to themselves, according to their prefer- 
 ences, or their dispositions the admirable sentiments of the 
 three first Guards of Hono7^ : Mary, John and Magdalen, when 
 at the foot of the Cross, they assisted at the immolation of the 
 great Victim of Calvary, and at the mysterious opening of His 
 Heart by the lance. 
 
 The members may select the hour that best suits them ; and 
 they terminate with a prayer according to the intentions of the 
 Sovereiorn Pontiff 
 
 One of the practices especially recommended to the associ- 
 ates is to offer to the Eternal Father particularly duri^ig the 
 hour of Guard^ the most precious Blood and Water which 
 flowed from the wound of the Heart of Jesus. With Mary, the 
 immolated love! they unite themselves, as vohmtary victims, 
 to Our Lord, perpetually immolated on altars, and co-operate 
 with Him, by their own sacrifices for the salvation of the world. 
 
 As has already been said, the associates are not in any way 
 obliged to change anything in their ordinary occupations, but at 
 the appointed moment they station themselves in spirit at the 
 Post of Love THE Tabernacle, and there after having excited 
 in their heart some sentiment of grief and contrition, at the 
 remembrance of so many sins that are daily committed, they 
 offer to Jesus their thoughts, words, actions, sufferings, and also 
 the desire they have to console His Adorable Heart by their love. 
 
 They try then to keep themselves united to our Lord as 
 much as possible, until the Hour of Guard is over, to produce 
 some acts of love, and even, if they can, to make a slight sacrifice, 
 but every one may follow freely in this the impulse of his piety 
 and of his heart.
 
 98 CONFRATERNITIES AND SODALITIES OF THE CHURCH. 
 
 Promises of Our Lord to Blessed Margaret Mary in favor of 
 those devoted to His Sacred Heart. 
 
 1. I will give them all the graces necessary for their state of 
 life. 
 
 2. I will establish peace in their families. 
 
 3. I will console them in all their difficulties. 
 
 4. I will be their assured refuge in life, and more especially 
 at death. 
 
 5. I will pour out abundant benedictions on ail their under- 
 takings. 
 
 6. Sinners will find in my Heart the source and infinite ocean 
 of mercy. 
 
 7. Tepid souls shall become fervent. 
 
 8. .Fervent souls shall advance rapidly to great perfection. 
 
 9. I will bless the house in which the image of My Sacred 
 Heart will be exposed and honored. 
 
 10. I will give to priests the power of moving the most 
 hardened hearts. 
 
 11. Persons who propagate this devotion shall have their 
 names inscribed on My Heart, and shall never be effaced from it. 
 
 12. I promise thee, in the excess of the mercy of My Heart 
 that its all powerful love will grant to all those who receive 
 Communion on the first Friday of every month for nine con- 
 secutive months, the grace of final repentance, and that they 
 shall not die under My displeasure nor without receiving the 
 Sacraments, and My Heart will be their secure refuge at that 
 last hour. 
 
 SODALITY OF THE CHILD JESUS. 
 
 The object of this sodality which is principally intended for 
 children who have not as yet made their first Communion is " to 
 keep up amongst its youthful members the spirit of innocence 
 and piety, by honoring in a special manner, the Holy Child 
 Jesus, and by placing them under the protection of His Blessed 
 Mother, and of St. Joseph His F^oster Father," 
 
 The children who belong to this sodality must attend Mass
 
 CONFRATERxMTIES AND SODALITIES OF THE CHURCH. 99 
 
 on Sundays and holy days of obligation, must go to confession 
 at least every two months, study their catechism diligently, and 
 avoid all evil habits. 
 
 The members shall each on admission receive a medal of the 
 Child Jesus, and a badge bearing the title of the sodality. This 
 sodality is to be commended, as it forms the youthful heart to 
 virtue and piety. 
 
 SODALITY OF THE HOLY ANGELS. 
 
 This sodality is intended to honor in a special manner the 
 Holy Angels under the protection of the Blessed Virgin, the 
 Queen of Angels. It was instituted for persons who have made 
 their first Communion, but who are too young to join the 
 Sodality of the Blessed Virgin. The members are required to 
 attend Mass with devotion on Sundays and holidays of obliga- 
 tion, and to recite the office on Sundays. They should, also, 
 receive Holy Communion once a month, and on the principal 
 festivals of the year ; and conform to the rules that their spiritual 
 director may establish for their guidance. 
 
 THE SODALITY OF THE BLESSED VIRGIN MARY. 
 
 The Sodality of the Blessed Virgin Mary was established in 
 the Roman College of the Society of Jesus, Dec. 8, 1563; and 
 on Dec. 5, 1584, it received the approbation of Pope Gregory 
 XHL, who attached to it many rights and privileges. In a 
 short time, branch sodalities were founded, and extended to 
 most of the countries of Europe, and to America. " Princes and 
 statesmen, warriors ana scholars," says a writer on the subject, 
 ** hastened to enroll themselves under the banner of the Immacu- 
 late Virgin, and soon the sodality could point with pride to a 
 Canisius, an Aloysius of Gonzaga, a Stanislas Kotska, a Charles 
 Borromeo, a Francis of Sales, a John Prancis Regis, and a 
 John Berchmans, whose holiness had put forth its first blossoms 
 at the foot of its altars. The brief of Gregory XIII., approving 
 of the sodality, was confirmed by Sixtus V., Benedict XIV., Leo 
 XII. and Leo XIII., who enriched it with further privileges.
 
 lOO CONFRATERNITIES AND SODALITIES OF THE CHURCH. 
 
 In order to share in the privileges and indulgences attached to 
 the parent sodality, all branches should be affiliated or aggre- 
 gated to it. This may be effected by writing to the general of 
 the Society of Jesus, in Rome, and following the rules pre- 
 scribed in such cases. 
 
 Of this sodality, our Holy Father Leo XIII., in his brief on 
 the occasion of the tercentenary jubilee celebrated by the sodal- 
 ities in 1884, said : 
 
 "Among the prosperous sodalities which have been instituted 
 in different parts of the world in honor of the Virgin Mary, 
 Mother of God, the place of honor belongs without dispute to 
 the one called the Prima Primarza, whose name, even, shows 
 the preeminence it has gained over all others." 
 
 All sodalities affiliated to the Prima Prima^^ia are granted 
 the following indulgences by Benedict XIV. ; A plenary indul- 
 gence to all the faithful who shall receive Holy Communion on 
 the principal festival, on the Titular Feast of the Sodality, and 
 shall visit a chapel of the Sodality, or any other church, and 
 pray according to the intention of the Sovereign Pontiff. 
 
 A plenary indulgence is i^ranted to sodalists only : 
 
 1. On the day of their reception. 
 
 2. At the hour of death. 
 
 3. On the Festivals of the Nativity and Ascension of our 
 Lord, and on the festivals of the Annunciation, Assumption, 
 Immaculate Conception, and Nativity of the Blessed Virgin 
 Mary. 
 
 4. Once a week on the appointed day of meeting. 
 
 5. When they shall make a general confession of their past 
 life. 
 
 6. On receiving Holy Communion in time of sickness, and 
 reciting three times the Ojir Father 2iX\<\ three times the Hail 
 Mary before a Crucifix. Many other plenary and partial indul- 
 gences may also be gained by members of this sodality.
 
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