ORIGIN AND PROGRESS OF THE MISSION OF KENTUCKY.
FROM THE FRENCH.[184]
The Diocese of Bardstown, Kentucky, is a part of that vast extent of country known in our ancient geographies by the name of Louisiana. It is situated in the centre of the United States of North America, and is bounded on the north by the Ohio, on the west by the Mississippi, on the south by the State of Tennessee, and on the east by Virginia.
When, in 1792, it was admitted into the Union as a State, its population was about seventy thousand; but it has since then increased tenfold.
About twenty poor Catholic families from Maryland, descendants of the English colonists, came here to reside in 1785, as then good land could be procured here almost for nothing.[185]
Their number rapidly increased, and in the year 1788 Father Wheelan, an Irish Franciscan, was sent to them. As they were then at war with the natives, and as this was continued until 1795, this missionary, two of his successors, and the colonists were compelled to cross the hostile country to arrive at the mission, even on reaching which their lives were sometimes exposed to imminent dangers. Besides being at a distance from a priest, they had also to struggle against poverty, heresy, and vulgar prejudices with regard to the pretended idolatry of Catholics, etc. Finally, Father Wheelan, at the expiration of two years and a half, abandoned a post so difficult to hold, without even the satisfaction of seeing a single chapel built. It was then impossible to find another missionary to succeed him, and the faithful “were afflicted because they had no shepherd” (Zach. x. 2). Finally, Holy Orders were conferred in 1793 for the first time in this part of the world, where the Catholics had but so recently suffered under the penal laws of England. The illustrious Bishop Carroll, first bishop of Baltimore, there ordained a priest, M. Badin, from Orleans, whom he then sent to Kentucky. Besides the difficulties which his predecessor met, the inexperience of the young ecclesiastic, his slight knowledge of the English language and of the habits of the country, made his task still more difficult. One can easily conceive how painful must have been the situation of a novice thus isolated and deprived of guidance in a ministry the weight of which would have been burdensome for the angels even, say the holy fathers of the church.
It is true he started from Baltimore with another French priest who was invested with the power of vicar-general. But this priest was soon discouraged by the wandering habits of the people and their style of life. Four months had scarcely elapsed when he returned to New Orleans. M. Badin was thus in sole charge of the mission during several years, which mission, since the conclusion of peace with the savage tribes, continually increased by the influx of the Catholics who came here in large numbers from Maryland and other localities.
In addition to the fatigue of travelling, to controversy with Protestants, to his pastoral solicitude, and to the frequent scruples of conscience natural to one in a situation so critical, he had to exert himself still more to form new parishes, prepare ecclesiastical establishments at suitable distances, and finally to erect churches or chapels in the different places where the Catholic population established itself. Nevertheless, by the divine mercy he obtained from time to time profitable advice through the letters which the charity of the neighboring priest, who, though at a distance of seventy miles, found means to write him. M. Rivet, formerly professor of rhetoric in the College of Limoges, in the year 1795 came to reside as curé and vicar-general at Post Vincennes, on the Wabash, in Indiana.
But the respective needs of the two missions never permitted them to cross the desert in order to visit one another or to offer mutual encouragement and consolation in the Lord. Oh! how much anguish, how many prayers and tears, arise from such isolation! And did not our divine Saviour send his disciples in couples to preach the Gospel?—misit illos binos (S. Luc. x.)
Finally, two priests from the Diocese of Blois—MM. Fournier and Salmon—came successively, in the years 1797 and 1799, to the rescue of the pastor and his flock.
Divine Providence rendered useful to Kentucky and to several other portions of the Diocese of Baltimore the talents and virtues of a great number of ecclesiastics whom the French Revolution threw on the shores of America. In the same year, 1799, there arrived a fourth missionary—M. Thayer, the Presbyterian minister of Boston, who was converted through the miracles of blessed Labre. At first he ridiculed this humble servant of God and the miracles which were attributed to him, but afterwards he investigated them with all the prejudices of a sectarian. He brought to bear upon them his severest criticism, and finished by becoming a Catholic at Rome, a priest at Paris, and a missionary in his own country, where he had formerly propagated error. He found himself forced to write several English works of controversy, which are lucid and deservedly appreciated. His conversion, his writings, and his sermons excited either the interest or the curiosity of all classes of society, and he hoped to serve the cause of religion in multiplying himself, if one may speak thus. He travelled over the United States, Canada, and a great part of Europe, and died, beloved and revered, at Limerick, in Ireland.
The missionaries of Kentucky are obliged to ride on horseback nearly every day of the year, and to brave often alone the solitude of the forests, the darkness of night, and the inclemency of the seasons, to minister to the sick and to visit their congregations on the appointed days.[186]
Without this exactitude it would be difficult to assemble the families scattered so far apart. M. Salmon was without doubt an excellent ecclesiastic, though but a poor horseman. His zeal induced him, on the 9th of November, 1799, to visit a distant parish where he was instructing a Protestant who has since then embraced the faith.
Being already feeble and just convalescing from a severe illness, a fall from his horse carried him to the grave in less than thirty-six hours. The accident happened towards noon at a little distance from a residence. A servant who found him half-dead in the woods went to solicit aid, which was denied him by an impious and cruel farmer, simply because the unfortunate man was a priest. It was only towards night that a good Catholic of the neighborhood—Mr. Gwynn—was informed of the fact. It must nevertheless be admitted that this farmer’s revolting conduct is in nowise American, and can but be attributed to his individual hate for the true religion. Perhaps, also, he was ignorant of the extremity to which M. Salmon was reduced. This fatal event, the departure of M. Thayer for Ireland, and the equally sudden death of M. Fournier in February, 1803, left M. Badin for about seventeen months in sole charge of the mission, then consisting of about a thousand families scattered over a space of from seven to eight hundred square miles. The death of M. Rivet, which took place in February, 1803, deprived him of the comforting letters of this friend, who expired almost in the arms of the governor of the province, whose esteem and affection he enjoyed. At this unfortunate period the nearest priest was a M. Olivier from Nantes, an elderly gentleman, who resided at a distance of one hundred and thirty miles in an Illinois village called Prairie du Rocher. Moreover, he ministered to Kaskaskia, where the Jesuits had formerly instituted a novitiate; Cahokia, St. Louis, capital of Missouri, St. Genevieve, etc., on the banks of the Mississippi. M. Richard, a zealous and pious Sulpitian, resided at the same distance at Detroit, on Lake St. Clair, in Michigan.[187]
Finally, there were then but three priests in an extent of country larger than would be France and Spain if united, and which country constitutes to-day but one diocese, called Bardstown, formed in 1808 by the reigning Pope, as will be seen in the sequel.
It is true that the most distant parishes can be visited but seldom, and it is especially in these instances that the zeal of faith and the fervor of piety are most evident.
One finds a great many persons who undertake fatiguing trips in order to fulfil their Christian duties. They are seen at times to spend the night in church, in order to make sure of having access to the sacred tribunal, where the missionaries are to be found from early dawn.
They are obliged to say, and sometimes even to chant, Mass at noon, and occasionally several hours afterwards, in order that all those who are prepared for the tribunal of Penance may also receive Holy Communion. Neither the fast, nor the late hour, nor the fatigues of the morning exempt them from instructing the people; otherwise it would never be done, as the faithful are assembled but once a day. A sermon, or at least an impromptu exhortation, on controversy, morals, or the discipline of the church, is always in order. After divine service there are the dead to be buried, the children to be baptized, marriages to be performed, etc., and then the departure for another station, which being reached the next day, the same services are to be repeated. Often it so happens that there is not one day of rest during the entire week, especially when several sick persons who live far apart are to be visited.
While the confessor is occupied with his priestly functions the catechists instruct the children and the negroes, sing canticles, and recite the rosary, etc. To in a manner fill the vacancy caused by their absence, the priests recommended public prayer in families, catechism, and nightly examination of conscience; Mass prayers, devotions of S. Bridget, the litanies, spiritual reading on Sundays and feast-days. Pious persons add to this the rosary, and their devotion to the Blessed Virgin causes them every day to recite some special prayer in her honor.
The fear of God, respect for the priesthood, or filial piety often causes good Christians to bend the knee before their fathers and mothers, their sponsors, and their priests, to ask their blessing after prayer, in the streets of the city or on the highways. English books on controversy are being rapidly multiplied, and the majority of the country-people know how to read them, and there are some persons in every congregation who really study them in order to render themselves capable of sustaining a discussion with Protestants.
By this means, as also by their piety and honesty, they assist from time to time in gaining conversions to the faith. The number of these good works greatly increased when Providence sent to us, in 1804, a new missionary, M. Nérinckx, a Flemish priest, who pursued his apostolic labors unceasingly. He instituted three monasteries, which were of great benefit in educating poor girls, either Catholics or non-Catholics. These religious women, who are called Friends of Mary at the Foot of the Cross, remind us of the days of the primitive church. Their manner of life is exceedingly laborious; they observe perpetual silence, and are almost enveloped in their veil.[188]
A short time after M. Nérinckx arrived at the mission he was followed there by a colony of Trappists, and by two pious and learned English priests of the Order of S. Dominic. The one, Father Wilson, afterwards became provincial; and Rev. Father Tuite is at present master of novices. The Trappists organized a school for gratuitous education, but failed to find among the poor Catholics of the neighborhood sufficient means to maintain this charitable institution. Father Urbain Guillet, their superior, had conceived the idea of rendering himself useful to the savages by educating their children for them, hoping in this way to facilitate their conversion.
In pursuance of this idea he formed a new establishment near Cahokia. These good religious greatly edified the country by their austerity, their silence, and their good works; but as missions were not the objects of their order, they returned to France at the Restoration. We must now speak of the natives, and by so doing gratify the very natural curiosity of our readers. The majority of the savages believe in the existence, in the spirituality, and in the unity of God, whom they style the Great Spirit, the Master of Life, or Kissernanetou. They even appear to believe somewhat in his providence; they offer him prayers, and sometimes even sacrifices according to their fashion. Here is an example, which is authentic, as it was told the author of this work by Gen. Todd, one of the leading men of Kentucky. A native, annoyed by the extreme drought, offered his pipe, or wampum, his most valuable article, to the Great Spirit; then, seated pensively on the banks of a river, he supplicated him thus: “Kissernanetou! thou knowest how highly the Indian prizes his wampum; well, then, give us rain, and I will give thee my wampum.” And as the Indian said this, he threw his pipe in the river, fully persuaded that the Great Spirit would hear his prayer. They also believe in a future state, as with their dead they bury their guns or cross-bows to enable them to hunt in the next world; also their pipe and tobacco, meat, etc. Those who were instructed by the Jesuits, although deprived of missionaries for about fifty years, still retain some idea of the true religion, as will be seen from letters of M. Olivier, from which letters we will give a few examples; the first, being dated the 16th of May, 1806, is addressed to Father Urbain Guillet; the second, dated the 6th of August, 1806; and the third, the 15th of March, 1807, were written to M. Badin:
1. “Among the savage tribes who from the time of the Jesuits (whom they called Black Gowns) had embraced Christianity and had erected churches in which the greatest regularity existed, to-day, notwithstanding I am their pastor, I do nothing but baptize their children, although among those of Post Vincennes there are some who come to confession; which leads me to think that you might procure some of their children.
2. “Since the banishment of the Jesuit fathers religion has decreased by degrees, until now there remain but a few traces which would remind one of extinct piety. I am not forgetting the desire expressed by Father Guillet, superior of the Trappists—namely, to have in his community some of the children of these savages. The chief of the nation, who is at Kaskaskia, promised to ask his brethren to send some here.
3. “The chief of those at Kaskaskia, in selling his lands to the government of the United States, required that it should build him a church; and there is a provision of 300 piastres and 100 piastres to be paid yearly to the missionary priest for seven years. Can these missions be revived? The mercy of God is great, etc.…”
Yes, the mercy of God is great, and it may be hoped that Mgr. Dubourg and his missionaries, who for some years have been living in the vicinity of the Missouri and the Mississippi, will have all desired success, which they must undoubtedly obtain if they succeed, as did the Jesuits, in procuring the assistance of the French government.
The religious of S. Dominic succeeded tolerably well in their establishments in Kentucky and Ohio.
Father Edward Fenwick, born in Maryland, had become a member of this order, and professor at the College of Bornheim, in Flanders, where he had been educated. Upon his return to his native country he spent his inheritance in founding the Convent of S. Rose and a school which is situated in Washington County. Two zealous missionaries, Father Fenwick and his nephew, Father Young, were the first to devote themselves, two years ago, to preach the faith in the State of Ohio, north of Kentucky, and three churches have already been built there.[189]
The congregations in the interior are composed of Germans, Irish, and Americans; but on the lakes that separate the United States from Canada they are formed of French colonies. In the State and on the right bank of the Ohio is situated Gallipolis, principal seat of the county of Gallia, where in 1791 some French colonists tried to establish themselves; but they were victims of a miserable speculation, and the majority of them left the country.
MM. Barrières and Badin baptized in this place about forty children in the year 1793, and then went to Kentucky. The entire village revived at the sight of these two priests, their fellow-countrymen, at the singing of the sacred canticles, and the celebration of the Holy Mysteries. In this part of America entire liberty of conscience and religion are enjoyed. One does not fear being molested if Christian burial be refused to those who have lived a scandalous life. On the contrary, it is expected that such will be the case, as it is the rule of the church; hence the increased dread of dying without the Last Sacraments. Marriages according to the Catholic rite are legal, and divorce and polygamy are unknown among Catholics.
We march in procession around our cemeteries; we erect crosses on them; we preach in the hotels and other public places, and even in Protestant churches, for want of chapels, and all the sects come in crowds. During the Mass they behave in a respectful and attentive manner—some of them even bring us their children to baptize, and entrust the education of their daughters to our religious—and sometimes we are greatly astonished to see non-Catholics undertake to defend our belief. We also meet with great respect in social life; for the Americans are very fond of the French, whose politeness and gayety they try to emulate.
They remember with pleasure and gratitude the services they received from the Martyr-King. Finally, the government of Kentucky has incorporated or commemorated French names in its institutions; hence we have Bourbon County, of which Paris is the principal town. We also find a Versailles, a Louisville, etc. In this last place we built, with the aid of the Protestants, the beautiful church of S. Louis, King of France.
Having the greatest esteem for learned men, they received the French priests with generous hospitality, and our bishops are revered by all sects. M. Carroll, formerly professor of theology among the Jesuits, bishop and finally archbishop of Baltimore, was one of the most distinguished men in America, and he was universally beloved and respected. He was consecrated in England the 15th of August, 1790. Two years afterwards he convoked a synod in Baltimore, where he was successful in assembling twenty-five priests. His modesty and his piety were as much admired as his learning. Finally, by his urbanity and his inexhaustible charity, he won all hearts, even those of the Protestant clergy.
His edifying death, mild and patient in the greatest sufferings, took place the 3d of December, 1815—the day on which the church celebrates the Feast of S. Francis Xavier, the glory of the Jesuits.
His death caused universal grief in a country where his memory has never ceased to be venerated. It is incredible how he could have been equal to all the tasks he had to accomplish, besides all the mental labor that fell to his share. He afterwards obtained from the Holy See a coadjutor, M. Neale, like himself an American and an ex-Jesuit. His Diocese embraced all the United States; and he was, moreover, administrator of the diocese of New Orleans. Our Holy Father, the Pope, has since then been entreated to create four new bishoprics—namely, Philadelphia, New York, Boston and Bardstown.[190]
M. Flaget, a Sulpitian, arrived in America with MM. David and Badin in the year 1792, and was appointed to this last-named bishopric. His humility was alarmed. He thought he neither possessed the talent nor the other qualifications necessary to fill so high a position; and for two years he persisted in his refusal, but he was finally obliged to submit to the express mandate of the Pope, and undertook the task, for which he was evidently destined by divine Providence. He is doubtless the poorest prelate of the Christian world, but he is none the less zealous and disinterested.
“Blessed is the rich man that is found without blemish; and that hath not gone after gold, nor put his trust in money, nor in treasures. Who is he, and we will praise him? for he hath done wonderful things in his life” (Ecclesiasticus xxxi. 8, 9).[191]
In a limited number of years he founded so many institutions, undertook so many voyages, underwent so much fatigue, both of mind and body, and succeeded so well in all his projects for extending the kingdom of Jesus Christ, that we must attribute his success and the diffusion of religion to the special blessing of God which accompanied him unceasingly. M. David, superior of the seminary, consecrated bishop-coadjutor the 15th of August, 1819, co-operated with him in his good works: in the founding of the seminary, which has already produced eight or ten priests; in the founding of several convents for the Sisters of S. Vincent de Paul; in the building of the cathedral of Bardstown, etc.[192]
It is in this little village, situated in the centre of the country, that the episcopal seat has been fixed. The smallest seed becomes a large tree, said our Saviour in the Gospel. This diocese embraces six large States—Tennessee, Kentucky, Ohio, Michigan, Indiana, and Illinois.[193]
In all this country, where the population, the sciences and the arts, agriculture and commerce, have in the last twenty years progressed wonderfully, fifty years ago could be seen dense forests and limitless prairies, inhabited only by wild beasts or scattered Indian tribes. But there are to-day in this diocese twenty-five priests, seven convents, two seminaries or colleges, thirty-five churches or chapels,[194] and about forty thousand Catholics out of a population of two million inhabitants of all denominations.
In all these States priests and churches are found except in Tennessee, which, owing to its great distance and other drawbacks, has been visited but four times by the oldest missionary in Kentucky. He gathered together a little flock at Knoxville, the capital. With regard to this place may these words of the prophet be fulfilled: “I will whistle for them and gather them together; I have redeemed them; and I will multiply them as they were multiplied before. And I will sow them among peoples, and from afar they shall remember me.” The bishop has been trying to establish a free school for the poor Catholics who have not made their First Communion. Half of their time is employed in cultivating the ground to defray their expenses, and the other half is devoted to reading, writing, and instructions in Christian doctrine. With fifty such schools we could renovate the entire diocese, and gather into the fold a great many souls which otherwise would be deprived of the means of salvation. Thus it is evident that what has been done is nothing in comparison with what remains to be done. Our institutions, besides the incidental and the daily expenses of the sanctuary, the voyage, etc., cost more than 300,000 francs; and the bishop, who receives but 600 francs of ecclesiastical revenue, owes more than 25,000 for his cathedral, which is not yet finished, much less decorated. Unforeseen events precluded the possibility of the subscribers making their payments; and if to-day they were forced to do so according to the rigor of the law, it would be of material injury to religion, and would produce the most baneful effect on the minds and the hearts of both Catholics and Protestants, who are also subscribers. The church in Kentucky owns some land, to be sure; but to clear this land, and then to cultivate it, laborers are lacking, and consequently this uncultivated property produces no revenue. The majority of the students, both at the seminary and the monastery, pay no board. The missionaries receive no assistance from the state; they are entirely dependent on their parishioners, who often do not even defray their travelling expenses, and perquisites are unheard of.
The spirit of religion obliges us to make a great many sacrifices and to endure innumerable privations to avoid being considered avaricious, and frequently it is necessary to make presents. Sometimes they ask us for prayer-books or books of controversy, sometimes for catechisms, rosaries, etc., etc. Moreover, when the necessary expenses for the support of two or three hundred persons[195] are calculated and contrasted with our limited resources, that they suffice seems incredible; and the mystery thereof can only be solved by referring it to that infinite Providence which feeds the birds of the air and gives to the lilies of the valley a glory more dazzling than that of Solomon.
This paternal Providence, after having accomplished such wonders, will not abandon us in our present distress. After making use of his ministers as means of operation, he will also inspire religious souls with the desire to co-operate in these good works, and crown his gifts in crowning the merits of their charity.
The writer of this notice was a witness to the greater number of events he relates—“Quod vidimus et audivimus, hoc annuntiamus vobis” (1 Joan. i.) After working twenty-five years in this mission, he returned to France to take a little rest and to solicit aid from his countrymen, according to the instructions of his bishop. Although weakened by a serious illness which he had undergone the preceding fall, and which nearly exhausted his means, he proposed, together with M. Chabrat, a missionary from the same country, to recross the ocean and undertake a journey of nearly four hundred miles to reach Kentucky, where his services are still required.
If some ecclesiastics felt themselves called to accompany him to America, they will doubtless be persuaded from the perusal of this truthful narrative that they will also have to travel the way of the cross, which we know to be the way to heaven. It will also be expedient that they procure all the books according to the ritual of Rome; theological and Biblical works in French, English, and Latin; chalices, ciboriums, crucifixes, vestments and church ornaments, altar pictures—in fact, everything relating to divine service. Surely they will be assisted through the piety of their friends and acquaintances. How many persons in France possess ecclesiastical or theological works which are not printed in America, as also sacred ornaments which are of no use to them; whereas these articles could be employed in so useful and so holy a manner in these new missions, which are in need of everything and possess nothing! We hope through the charity of pious and wealthy souls that they will generously offer to the service of God this small portion of the gifts they have received from him in abundance. Faith teaches us that he will not allow himself to be outdone in generosity, and what they sacrifice to his glory will be returned a hundred-fold. As for us, our gratitude will cause us to recommend our benefactors to the prayers of the missionaries, of the religious orders, and of the laity who are thus benefited; and we promise to celebrate a solemn Mass of thanksgiving, to which we will invite all good Christians, to whom we will suggest a general Communion to be offered to God for the same intention.
S. T. Badin,
American Missionary.
Paris, February 7, 1821,
Seminary of S. Nicholas, Rue S. Victor.
Extract of a letter from Bishop Flaget to Father Badin.
St. Etienne, February 19, 1820.
Beloved Colaborer: Probably this letter, written from a place with which you are familiar, and to which you are doubtless attached, will be handed you by Father Chabrat. I earnestly desired to be in Kentucky at the time of your departure; that which I have often said to you I repeat to-day—I have always felt strongly inclined to love you; let us love one another as brothers.
I will give you none of the diocesan details; Father Chabrat knows them as well as I do, and he will be greatly pleased to answer your numerous questions. The departure of this young man, that of Father Nérinckx, and yours cause a great void in my diocese, and leave a burden which would certainly overpower me if God, who has sustained me so far, did not continue to shower his favors upon me. I still feel all the vigor of youth to buckle on my armor. I am to take charge of Father Nérinckx’s religieuses, who to-day form quite a little congregation. My coadjutor will give his attention to the senior seminary and to the college, which I am to open to-morrow.
MM. Dérigaud and Coomes direct the junior seminary and the parish of St. Thomas, and their success astonishes every one. M. Abell is causing the “Barrens” to prosper. Thus, my dear friend, will the diocese be managed during your absence, while you, I hope, will make collections for our poor parishes, which are in great want. I am going to re-employ your brother, who is as pious and studious as ever, at the senior seminary in Bardstown. I earnestly desire to see him a priest, and I am sure that he is sufficiently informed either to direct the children in the boys’ school or to take charge of Father Nérinckx’ religieuses. Bishop Dubourg is endeavoring to have a bishop assigned to New Orleans, another to Detroit, and a third to Cincinnati. If he succeeds, I will have less extent of country to traverse, and as many opportunities as I now have of making priests.
Thus the prospects of my diocese are daily becoming more promising. Hasten to return; for God has not bestowed upon you so perfect a knowledge of the language and habits of this country to no purpose.
Accept, I beg of you, sentiments of the most sincere friendship.
Benoît-Joseph, Bishop of Bardstown.