NANO NAGLE:
FOUNDRESS OF THE PRESENTATION ORDER.
There is no fact more apparent or more full of significance in the history of the church than the constant acting and reacting upon each other of races and nations in the perpetual struggle between civilization and religion with barbarism and infidelity, light with darkness. While the faith seems dimmed and its professors the victims of persecution in one land, in another the torch of learning and piety is slowly but surely kindling into brilliancy, and the ardor of apostolic zeal is being awakened, even by the supineness and apostasy of its neighbors. That this should be permitted or ordained by divine Providence is a mystery to all, but its effects can easily be perceived by any ordinary student of history.
For proof of this mutation and transition we need not go beyond our own day and generation. Europe of the XIXth century presents a spectacle, if not alarming, at least discouraging to many who have the cause of Christianity sincerely at heart. In one country we perceive a direct attack on the Sovereign Pontiff, wholesale spoliation of his temporal possessions, restriction of his personal liberty, and a general onslaught on the religious orders—those most efficient agents for the propagation of morality, charity, and intelligence—which surround him—and that, too, by a prince of Catholic origin and education, who claims the right to govern twenty millions of subjects. In another we have a stolid, sordid imperator, instigated by a more intellectual but not less arbitrary minister, not only claiming complete dominion over the lives and property of twice that number, but assuming also the right to dictate the terms upon which they shall worship their Maker, what shall be their faith, and who may be their teachers and guides in the way of salvation.
Again, in such countries as Austria, France, Spain, and Belgium, until very recently considered the bulwarks of Catholicity on the Continent, indifferentism, communism, and open infidelity, if not yet triumphant, have certainly of late made rapid strides towards power and authority, and to the human eye seriously threaten the very existence of society, of all order and all law, human and divine, in those distracted nations. And still, a prospect such as Europe now presents, though seemingly gloomy, is actually full of hope and promise. While the hitherto supine Catholics of the Italian peninsula are being aroused into earnestness by the outrages daily perpetrated on the Holy Father and the religious orders, and their co-religionists of Germany are forming themselves into a solid, compact, and energetic array in defence of their rights, elsewhere the cause of the church is progressing with a rapidity and uniformity that equally astonishes and alarms her enemies.
Take our own republic, for example, with its seven archbishops, its forty-nine bishops, thousands of priests, and millions of earnest and obedient spiritual children, where a century ago a priest was an object of curiosity to most of the people, and a Catholic was generally regarded with less favor than is now shown the Chinese idolaters. Now, what has wrought this change; what has scattered broadcast over this vast continent, and engrafted in the heart of our vigorous young republic the doctrines of the church, but the persecutions which our co-religionists have endured and are still enduring, in the Old World? To the irreligious maniacs of the French Revolution, to the penal code of Great Britain, and now to the mendacity of Victor Emanuel and the truculent tyranny of Bismarck, are we mainly indebted, under Providence, for the origin, growth, and increase of Catholicity among us. Like a subterranean fire, the spirit of the church can never be repressed. Subdued in one place, it will burst forth in another with redoubled force, intensified by the very attempts made to confine it.
Then let us look at England—England which among the nations was the land of the Reformation; who not only stoned the prophets, but whose annals for nearly three centuries are the most anti-Catholic and intolerant to be found in the records of modern history. She, also, as in the early ages of her conversion, felt the effect of continental barbarism and persecution. At the very time when the faith seemed to have been utterly extirpated within her boundaries, the French Revolution drove to her shores many Catholics, lay and clerical, of gentle birth, cultivated manners, and varied accomplishments, and to those exiles does she owe primarily the revival in her bosom of the religion planted by S. Augustine. She has now sixteen archbishops and bishops, sixteen hundred priests, over one thousand places of worship, where assemble large congregations, including many of the most eminent and distinguished of her sons.
The Catholics of Ireland, always true to the faith and loyal to the head of the church, were common sufferers with their co-religionists across the Channel, and, though in a different manner and at an earlier period, they were equally the gainers with those of England, and from causes almost similar. The property of that cruelly tried people was not only confiscated by the penal laws, their clergy outlawed, and their persons subjected to all sorts of pains and penalties, but they were denied the poor privilege of acquiring the principles of the commonest education. The consequences of such persecution, continued generation after generation, were what might have been, and no doubt was, expected to be—that the people, persistently refusing to yield to cajolery or threats in matters of conscience, within two centuries after the "Reformation" had almost universally sunk into abject poverty and secular ignorance. In fact, had it not been for their traditional knowledge of the great truths of religion, and the instruction sometimes stealthily given them by some fugitive priest in remote mountains and the fastnesses of the bogs, they must inevitably have degenerated into something like primitive barbarism.
However, such an anomalous state as this could not last for ever. All Christendom was about to cry out against it, and an incident occurred in 1745, under the administration of the celebrated Lord Chesterfield, which awakened at home general attention to the wretched manner in which four-fifths of the inhabitants of the country were obliged to worship their Creator. It happened that in that year a small congregation was assembled secretly in an old store, in an obscure part of Dublin, to hear Mass, when the floor gave way, and the entire body was precipitated to the ground below. F. Fitzgerald, the celebrant, and nine of his parishioners, were killed, and several others severely injured. The viceroy, who, whatever may have been his other faults, was certainly less bigoted than his predecessors, thereupon took the responsibility of allowing the Catholics, under certain restrictions, to open their chapels, and worship in public. This limited concession was the commencement of a new era in the affairs of the Irish Catholics. The number of priests began to increase; churches, rude and small of necessity, sprang up here and there, generally in secluded localities, as if afraid to show themselves; and incipient efforts for the education of the masses of both sexes were soon noticed.
In this latter great work of benevolence the most zealous and efficient was the lady whose name heads this article. She seems to have been endowed by Providence with all the gifts, mental and moral, necessary to constitute her the pioneer of that host of noble women who, since her time to the present, have devoted themselves to the education and training of the females of Ireland. Born of an ancient and thoroughly Catholic family of considerable wealth and wide popular influence, she grew up amid home scenes of comfort, peace, and charity, a devout believer in the sanctity of religion, and in perfect accord with the instructions of indulgent but watchful parents. The position her father held among his poorer and less fortunate neighbors, his charity to the needy, and his protection to the helpless, afforded her, even in her extreme youth, many opportunities of studying the wants of the distressed, and of sympathizing with their afflictions: principles which, then perhaps nourished in her heart unconsciously, were in after-years destined to grow and fructify into those nobler deeds of charity that have made her memory so cherished and revered.