Under these hopeless conditions the French colonies had not even the alternative of keeping the peace. The state of war was forced by the mother countries. There was no recourse for Canada except to her savage allies, won for her through the influence of the missionaries.
It is justly claimed that in the mind of such early leaders as Champlain the dominant motive of the French colonization was religious; but in the cruel position into which the colony was forced it was almost inevitable that the missions should become political. It was boasted in their behalf that they had taught the Indians "to mingle Jesus Christ and France together in their affections."[28:1] The cross and the lilies were blazoned together as the sign of French dominion. The missionary became frequently, and sometimes quite undisguisedly, a political agent. It was from the missions that the horrible murderous forays upon defenseless villages proceeded, which so often marked the frontier line of New England and New York with fire and blood. It is one of the most unhappy of the results of that savage warfare that in the minds of the communities that suffered from it the Jesuit missionary came to be looked upon as accessory to these abhorrent crimes. Deeply is it to be lamented that men with such eminent claims on our admiration and reverence should not be triumphantly clear of all suspicion of such complicity. We gladly concede the claim[28:2] that the proof of the complicity is not complete; we could welcome some clear evidence in disproof of it—some sign of a bold and indignant protest against these crimes; we could wish that the Jesuit historian had not boasted of these atrocities as proceeding from the fine work of his brethren,[29:1] and that the antecedents of the Jesuits as a body, and their declared principles of "moral theology," were such as raise no presumption against them even in unfriendly minds. But we must be content with thankfully acknowledging that divine change which has made it impossible longer to boast of or even justify such deeds, and which leaves no ground among neighbor Christians of the present day for harboring mutual suspicions which, to the Christian ministers of French and English America of two hundred years ago and less, it was impossible to repress.
I have spoken of the complete extinction within the present domain of the United States of the magnificent beginnings of the projected French Catholic Church and empire. It is only in the most recent years, since the Civil War, that the results of the work inaugurated in America by Champlain begin to reappear in the field of the ecclesiastical history of the United States. The immigration of Canadian French Catholics into the northern tier of States has already grown to considerable volume, and is still growing in numbers and in stability and strength, and adds a new and interesting element to the many factors that go to make up the American church.
FOOTNOTES:
[18:1] So Parkman.
[19:1] Bancroft's "United States," vol. iv., p. 267.
[21:1] Bancroft's "United States," vol. iii., p. 131.
[21:2] Ibid., p. 175.
[22:1] Bancroft, vol. iii., p. 121.
[23:1] Bishop O'Gorman, "The Roman Catholic Church in the United States," p. 136.