USA > Alabama > A Catholic history of Alabama and the Floridas Volume 1 > Part 17
USA > Florida > A Catholic history of Alabama and the Floridas Volume 1 > Part 17
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The ovation given the Conquering Hero in the old Place d' Armes was one of the most exquisite pageants ever devised. All New Orleans turned out to do honor to their great deliverer. There were those in the crowd who remembered when the superb battalions of another warrior of the same race-a race always enamored of religious and military glory-paraded the same square and were received by representatives of the old Church on the same spot, over forty years before. But the gallant O'Reilly was compelled to come as judge and Savior, whereas Jackson came as
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Savior alone. There was not, as he poetically ex- pressed it, " a cypress leaf in the wreath presented to him."
In the midst of the square a triumphal arch was erected, supported by symbolical figures. Under this, the General passed to the Church, escorted by the city authorities, through rows of fair girls, in beautiful costumes,-eighteen, representing the States of the Union-their right hands bearing appropriate flags, stars glittering on their foreheads, baskets of flowers in their left arms which they emptied at the feet of the Preserver of New Orleans, as he moved slowly, his furrowed countenance bearing traces of deep emotion, through this beautiful avenue.
Four squares off, were many cloistered ladies, whose hearts were full of gratitude to God, and to the man of his right Hand, though they were represented in the parade only by their chaplains, pupils, and servants. But when all was over the General did not omit to pay his respects to them, receive their congratulations, and thank them for their prayers and vows in his be- half. Andrew Jackson was the last great warrior who passed into the cloisters of the old Convent on Chartres Street, and the only President of the United States that ever stood within its precincts. Nor did he fail to visit the nuns when he returned to New Orleans in after years.
We will look back for a moment: On Sunday, Jan. 8, 1815, the early roar of artillery announced the terrible beginning of the struggle, the faithful were gathered in St. Mary's Chapel, eagerly praying for victory. The venerable Statue of Our Lady of Prompt Succor was placed on the altar, while the Holy
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Sacrifice of the mass was offered by Monseigneur Dubourg.
The Feast of Our Lady of Prompt Succor is kept, JANUARY 8. Her chapel is the site of a pilgrimage, the sacred place of assembly for a Confraternity, and even an Archconfraternity. And to many may be again applied the words of inspiration : " Thou art the glory of Jerusalem, thou art the joy of Israel, thou art the honor of our people."
When the Society of Jesus was suppressed in Louisiana, 1763, besides the parish church, there were at either end of the town, the chapel of the Jesuits and the chapel of the Ursulines that, like two rural churches, were frequented by many from the town and vicinity. At the Jesuit oratory, there existed, in 1738, a sodality for men, while at the Convent of St. Mary, a like sodality, bearing the title of Immacu- late Conception, was established for women, in 1739, by a Bull of Pope Clement XII.
"To Mary in Heaven," the nuns and their friends, prostrate before the effigy of Our Lady of Prompt Succor, ascribed the power that turned the tide of the battle from their homes. Devotion to her increased so much that her picture was engraved, and in- dulgences were granted by Abbé Dubourg after his consecration as Bishop, to encourage imitation of her virtues and confidence in her powerful intercession."
General Jackson did his share directly or indirectly, in causing the cessation of the schism. After his glorious victory over Packenham, General Jackson asked Monseigneur Dubourg to have a solemn public service in the Cathedral in thanksgiving to God. It is hardly necessary to say that neither the authors 17
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nor the followers of the schism, appeared on this grand occasion. And it was said among the people that Jackson had conquered the Marguilliers and their abettors as well as the British.1
1 Gayarre who was present as a boy of eleven gave the writer some details.
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CHAPTER XL.
BISHOP PENALVERT full of zeal for the divine honor and the salvation of souls, after taking pos- session of his diocese, having visited every part of his episcopal city, and begun a visitation of his diocese; we find is named in the record in several places. He also composed instructions for the parish priests of his diocese pending the opening of a synod, to regulate ecclesiastical matters.
July 20, 1801 this worthy prelate was promoted to the archepiscopal See of Guatemala. Probably some of our readers may be surprised that the first Bishop of New Orleans, who was in every way worthy of his exalted office, and thoroughly equipped for its im- portant functions, should be allowed to retire ere he had completed the reforms he had begun with so much difficulty. During the six years of his episco- pacy, he organized a chapter for his diocese, and ap- pointed two canons. He made long and frequent journeys to all parts of his charge, as may be learned from the records of the churches. Owing to his per- sonal holiness and incessant labors, no doubt many of his flock looked for that success which it was hoped would ultimately bless the works of so holy a soul.
But the Bishop was a Spaniard-a born subject of the King of Spain. He had received episcopal con- secration as a Spanish Bishop, to labor in the Spanish
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dominions. And now, it was an open secret, that Louisiana was to be ceded to the French Republic. The treaty of St. Ildefonso, Sept. 15, 1800, was known. French Jacobinism and free-masonry, and the awful horrors of revolutionary times are thought to have so affected the good Bishop, that he could tscarcely bring himself to become the subject of such a government. He belonged to a Patrician family of great wealth, and on account of his distinguished ability and unbounded charity, was revered and beloved in his native city. The highest offices were confided to him. And his functions as ecclesiastical judge made him familiar with the diocese to which he was first appointed.
On the voyage to his new See, his vessel was pur- sued by an English man-of-war, and the Archbishop narrowly escaped being made prisoner. In Guatemala, he founded a Hospital and several schools. But a new affliction overtook him in that beautiful country. He was attacked by what he rather quaintly styles " sight sickness," a malady of the eyes, and, with this afflic- tion, he found the burden of the episcopate too great, and obtained leave to resign, which he did, March I, 1806.
He returned to his native city, Havana, where he : died a holy death, July 17, 1810, having bequeathed what remained of his wealth to pious institutions and the poor.
Besides the Convent and the Spanish schools there were in New Orleans eight private schools for three thousand whites. In 1742, wise Bienville had peti- tioned the Home Government to establish a College. No doubt he asked for a Christian Seminary and thought of the Jesuits as its founders. But such a
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request would at that epoch, defeat its purpose. The infidel spirit that ruled France and the evil influences at work in the court, wanted nothing of the sort. And the Colony had no College. Bishop Peñalvert says: "The Ursuline Convent is the nursery of the future matrons who will inculcate on their children what they here imbibe. The education they receive in this institution is the cause of their being less vicious than the other sex." Many of the best citizens were anxious for a Catholic College for their boys. It soon came through Bishop Portier.
The outlook for new priests for the Colony was not so favorable as in earlier days. Many of the continental Colleges were suppressed amid the dis- turbances of revolutionary times. Maynooth had only begun, and a far greater number had been educated in the foreign colleges than could be received in May- nooth in its earlier days.
Of the Spanish domination the people ever re- tained a fond remembrance. The stately rulers had endeared themselves to all by their lenient and paternal administration. Many settlers prepared to depart with them, among them several of the clergy. The Catholic Religion was established by law, yet no at- tempt was ever made to proselytize or proscribe them. April 11, 1804, Very Rev. Canon Hassett gave facul- ties to Rev. Peter Zamora, who had come to Louisiana with Casaculvo, and had been assigned as chaplain to a Louisiana regiment on its way to Pensacola. It was one of his last acts.
May 1805, Matthew Flannery proposed to publish a city Directory, and this useful work was endorsed by the mayor. In September, 1806, Jean Renard pub- lished a Commercial Gazette.
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The bearded monks served the religious purposes of New Orleans for over sixty years, witnessing in turn the successes and the misfortunes of the city, ever growing even amid sorrows, while they gained an extraordinary influence over these people, which more than once counterbalanced the Governor's authority.
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CHAPTER XLI.
AT New Orleans, Bishop Dubourg at last succeeded in making some progress. General Jackson greatly admired the martial ardor of this valiant ecclesiastic, and his noble bearing during the recent disturbances. The people began to see that, in supinely allowing irreligious men to drive out such a prelate, they had vitally injured their city, as he would naturally cluster around St. Louis whatever institutions he might es- tablish. Even Father Sedilla showed signs of yielding. Some of his worthless associates withdrew; and the congregations trained at the Ursuline chapel soon swelled the petty band that had controlled the Cathedral.
Spain, by treaty, ceded Florida to the United States, 1819, and that ancient province was included within the limits of the Republic. For about fifteen years, it had been governed by the Bishop of Havana. Bishop Dubourg endeavored to make the administra- tion canonical by imparting powers. But the Spanish prelate declined to recognize any acts emanating from Rome, which were not communicated through his own Government, and the Patriarch of the Indies. Even when he recalled his priests and withdrew his jurisdiction, he would not recognize Bishop Dubourg, but wrote to Bishop England of Charleston, S. C., to take charge of the Church of St. Augustine.
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Bishop Dubourg was higly esteemed by the Ursuline nuns, to whom he was the kindest of Fathers and friends. About this time there were many old nuns and many young ones, without any of the intermediate link of the middle-aged. He wrote to the Quebec Ursulines for a re-inforcement. "Send us," said he, " three or four nuns of mature age, of good judgment, and formed to the practice of virtue, to fill the interval between the aged and the young."
After much negotiation, three nuns were sent, be- tween the ages of thirty and forty, "a precious ac- quisition who were received as a boon from heaven." Three of the Ursulines driven from Boston, 1832, took refuge with their New Orleans Sisters, to whom they rendered important services.
Bishop Dubourg presided 1 at the last profession in the old Convent on Chartres St. Sister M. Gertrude Young, June 27, 1824. On New Year's Day 1821, the nuns had decided, with his approbation, to have a new Convent erected, in one of the healthiest localities in the suburbs, three miles South of the old Convent. The chief cause of this decision was the opening of new streets through the convent en- closure, which it was feared would interfere with the observance of Convent regulations and make the place less suitable for an educational establishment.
The loyal Catholics of New Orleans were deeply pained at the rebellious spirit of the trustees and their abettors. A meeting of the most respectable Catholics was held, and resolutions were passed, deprecating
1 On that occasion the Bishop preached from the text :
"You who have followed me in the regeneration, when the Son of man shall sit on the seat of his majesty, you also shall sit on twelve thrones judging the tribes of Israel.
1
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the outrageous proceedings of these misguided men, and the insults offered to the venerable Bishop. The tide of public opinion was setting strongly against men who defied all authority in the Church, and even con- tended that the Pastors of the Cathedral should be chosen by "Call," as is practised in non-Catholic Churches, instead of being appointed by the Bishop, who is set over the faithful "to rule the Church of God."
The Ursulines removed to their new home late in 1824, where they continued to be special objects of the Bishop's paternal care. Before his departure for Europe, 1826, he wrote a touching farewell letter to them, containing a paragraph for each member. From Rome, he sent them an oil painting of himself which has since adorned the community room. Several of his daughters lived to see seven of his equally kind and venerated successors, whose portraits adorn the same apartment.
Bishop Dubourg was devoted heart and soul to the Ursulines and they cordially reciprocated his friend- ship. They were his chief comfort. The quietest hours of his life he had passed among them. And every kindness he could show them was gladly shown. Their schools, their instruction classes, their buildings -all interested him, and while with them he felt he was doing good. And though, as he feared he was in constant danger of death, he judged life less precious than the cause for which he toiled.
Still, he felt assured he could do little or nothing for the city in which he labored so zealously. Things were changed, but scarcely improved, from the time when all the Churches from Maine to Louisiana were sub- ject to the Bishop of Quebec. Being thoroughly dis-
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couraged, he fancied another could do better than he. He sent his resignation to Rome, urging its acceptance with such earnestness, and apparently good reasons, that the Sovereign Pontiff accepted it. Bishop Rosati was given the Supervision of New Orleans, with his own see, St. Louis.1 Bishop Dubourg laid down the charge he had held for eleven years. " It is evident," he declared sorrowfully, "that my presence would be more prejudicial than useful. A judicious priest, Rev. Philip Borgna, C. M. wrote:
" We have just received the intelligence of the resignation of Mgr. Dubourg. No one expected this change. Yet all who knew him praise the resolve of that most worthy prelate and rejoice to hear it. It is time to put an end to his sufferings, and just, above all, in the decline of life that he may enjoy a little peace and repose. The prejudice against him in this city is so strong-this sewer of all vices, and refuge of all that is worst on earth-that, in spite of all his sacrifices, and his exalted ability, he could not have effected any good here. The very name, Dubourg, has an irritating sound in the ears of a great portion of this new Babylon. You cannot imagine all the abom- inations that fill the newspapers of this city."
The news of his resignation, and of his leaving New Orleans forever, was the saddest his spiritual daugh- ters, the Ursuline nuns, could receive. He had spent much of his time in St. Louis, but remained in New
1 A St. Louis cotton merchant, John Mullanphy, a native of Youghal, Cork, may be said to have rivaled Almonester in benevolence. He founded, and endowed many hospitals, orphanages, etc., in St. Louis. It is said that he purchased the bales of cotton used by Jackson in the battle of New Orleans, and sold them for a large sum which he devoted to charitable purposes.
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Orleans from 1823 to 1826. He had given many missions in the parishes (counties) and administered confirmation at most of the places where he stopped. His zealous labors along the river-banks revived re- ligion. He was at St. Genevieve the last year of his residence in America, planted a cross, chanted the Vexilla Regis, and addressed the people in French and in English. A great concourse came out of New Orleans on his return, and met him six miles above the city. Among them was Father Sibourd and "that calamity of his time," Father Sedilla. Bishop Dubourg showed much charity towards the French refugees from San Domingo. It was he who persuaded Mrs. Seton to form a religious community in this country, rather than go to Europe, and he was appointed by Archbishop Carroll the first ecclesiastical Superior of the Sisters of Charity.
In a house still standing, in Paca St., Baltimore, at the instance of Mgr. Dubourg, Mrs. Seton opened her first institution. Her first scholars were nieces of his, from New Orleans, where some members of his family settled and their descendants still live.
Only last year, I met a venerable lady, a relative of the holy Bishop, who was quite proud that her mother, his niece, had called her Wilheminia Louise, after her holy relative, who died in a foreign land many years before: " Because he had loved justice, and hated iniquity."
Bishop Dubourg was too well known and to highly esteemed to be left long in retirement. He was trans- lated to the See of Montauban in 1826, and, later, promoted to the Archbishopric of Besançon. In both cities he was greatly beloved, and labored much for
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religion. He died a holy death, Dec. 12, 1833, at the ancient city of Besançon.
There has been no prelate in the country to whom more good works can be traced than Bishop Dubourg. When the Ursulines removed to their new Convent, 1824, the Bishop fitted up a few rooms in the old monastery for the use of himself, his vicars, and other officials. He had schools opened in the larger apart- ments, which scholars attended in hundreds. This department he placed under Very Rev. Michael Portier, his Vicar-General.
In 1820, the Osage Indians applied to Monseigneur Dubourg to establish a mission in their tribe. After commending the Indian missions to the prayers of the clergy and the faithful, he sent to them Father de la Croix. This zealous priest baptized forty of them, and founded the Catholic band which still exists in the tribe. The Indians scattered along the Mississippi had long been an object of Mgr. Dubourg's mission- ary zeal.
The last missionary visit which Bishop Dubourg made in the South was to Mobile, in May, 1825. He was soon relieved of this portion of his charge. Pope Leo XII. August 26, 1825, erected the State of Alabama and the Floridas into a Vicariate Apostolic, and assigned it to Rev. Michael Portier, who was con- secrated Bishop of Olena, i. p. i.
Bishop Dubourg placed twenty capable priests in the vacant parishes, and there were but two priests in the outlying districts who were not of his appoint- ment. He was aided by several Lazarist priests, among them two were afterwards Bishops, who were instrumental in crushing out the vicious, uncatholic spirit of the Marguilliers.
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CHAPTER XLII.
IT was, as has been seen, difficult to organize a church in the Gulf States. Bishop Portier at the time of his elevation to the mitre, was head of a College in the roomy old Ursuline Convent. Realizing the diffi- culties of his position, he at once wrote to Rome to decline the promotion, and returned the bulls. But they were again forwarded.
In his Vicariate, there were only two churches out- side Mobile, one at St. Augustine, the other at Pensa- cola. There were but two priests, one lent from New Orleans the other from Charleston. Mgr. Portier was ordained priest at St. Louis, by Bishop Dubourg, in 1818. Returning, he labored at his usual duties, nearly died of yellow fever, recovered, and rode on horse-back from New Orleans to St. Louis, made a month's retreat at the Seminary, and was consecrated in the Cathedral by Bishop Rosati, Nov. 5, 1826. He came from St. Louis via New Orleans, where he stopped to arrange some business, and reached Mobile, Dec. 20.
His house was not fit to live in, his church was fall- ing for want of repairs. He had everything to create or to restore. Those who have seen any of the won- derful Trésors of Europe, say, in the Milan Cathe- dral, might smile at the Mobile collection : one mon- strance, two chalices and patens, a pyx, basin, cruets,
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bell, holy-water pot, censer, incense-boat, tabernacle, key, oil-stocks, baptismal shell, two vases, two candle- sticks, six sets of vestments, two copes, all in poor condition. Income from pews from one hundred and twenty to one hundred and ninety dollars. He built a modest Cathedral, 20x30, with a two-roomed resi- dence. He went to Europe, in 1829, and returned with two priests and four ecclesiastics. During his absence the Holy See erected Mobile into an episcopal See, in the province of Santiago de Cuba. Mobile had been a parish since 1703. He endeavored to collect Congregations at Montgomery. Tuscaloosa, Hunts- ville, Moulrie and Florence.
Bishop Portier made a visitation of his Vicariate, beginning at Mobile and riding on horse-back to Pensacola, Tallahassee, St. Augustine, till his over- taxed system gave way, as shown in the beautiful letters he published in the Annals of the Propagation of the Faith.
The Bishop was not long at home when the trustees invaded his residence with a modest proposal. They offered to lease him the old graveyard for two hun- dred and thirty dollars a year, for 21 years on condi- tion he should build a church on it, and give bond to transfer it to his successor. At that time the Bishop estimated the Catholics of Mobile at ten thousand.
In early days, Pastors in Mobile usually remained a long time in office. Father Victorin was Parish-Priest from 1728 to 1735, and Father John Francis, "a worker and molder of life " from 1736 to 1755. They journeyed much from post to post, in the exercise of their holy ministry. From the Registers, and other sources, we learn that there was much intercourse be- tween the different missions. The American Revolu-
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tion was confined chiefly to the colonies settled, or occupied by, the English, from Massachusetts to Georgia.
Among other absurd claims of the Marguilliers was the right of patronage, which the King of Spain en- joyed in all his American possessions. On the ceding of Louisiana this ceased. But the Marguilliers had never enjoyed it. The King of Spain transferred it in New Orleans to Almonaster, who died soon after, without having had occasion to use it. Of course the trustees could not get it.
A writer said of a certain sect: "They do not chill by early infusion of bigotry the warm feelings of benevolence." Another, who knew better the spirit of the church, appealed to the work of those Religious Orders, by which even Protestant nations profited, whose chief duty was the Redemption of captives from the piratical States of Barbary. The United States Government in early days sent money to the Order of Mercy, and other Orders, for the Redemption of Captives, to rescue American Citizens enslaved in the Barbary States.
The Spaniards have great devotion to Our Blessed Mother under the title of Our Lady of Mercy. A bell given by the Spanish King to the Church of St. Gabriel, Iberville, bears the title: " Santa Maria della Merced : 1768."
A naval officer quoted by J. G. Shea, writes of the missionaries of the Mississippi Valley :
" I cannot help doing due justice to the Jesuit Fathers in regard to their missions. Nothing is more edifying for Religion than their conduct, and the un- wearied zeal with which they labor for the conversion of these nations. Picture to yourself a Jesuit four
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hundred leagues away in the woods with no con- veniences, no provisions, and frequently with no re- sources, but the liberality of people who know not God, compelled to live like them, to pass whole years without receiving any tidings, with savages who have only the countenances of human beings, among whom instead of finding society or relief in sickness, he is often exposed to perish and be massacred. This is done daily by these Fathers in Louisiana and in Canada." (Catholic Church in Colonial days).
The scenic and historic interest of the country seemed to lessen. The King's Highways-El Camino Real-were no longer trodden by Padres as when the land was young. In some places there was even a scarcity of clergy to solemnize marriage. A strong feeling against Catholics had crept in, though Catholics, with scarcely an exception, had rallied to the cause of freedom. Catholic Indians from Maine took up the cause of the Colonies. St. Regis Indians in New York did the same. The French settlers in the Illinois helped to gain the West for the United States. Two regiments of Canadian Catholics fought on the American side during the whole war. But all seems to have been forgotten.
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