CATHOLIC CEMETERIES IN AND ABOUT PATERSON.--THE ORPHAN ASYLUM AT
LINCOLN BRIDGE.--ST. JOSEPH'S HOSPITAL.
The histories of the Cemetery of the Holy Sepulchre and the Catholic
Orphan Asylum are so closely connected that they will be treated
together. The history of the cemeteries in and about Paterson was
written some years ago by Mr. William Nelson and published in pamphlet
form. To this history the author of this work has little to add. The
following are such selections from Mr. Nelson's history as concern the
burial places of dead Catholics:--
"Paterson is one of the very few cities in the country--perhaps the only
city in the Eastern States--where it has not been usual for the churches
to be surrounded by grave-yards. No church has ever been built here,
since the city was founded, in 1792, with this appendage, so universal
elsewhere. The old Dutch burying-ground at Totowa met the needs of the
people in this respect for twenty years after the town was established.
The First Presbyterian church being organized in 1813, the Trustees
looked about for a suitable cemetery, and with wise forethought selected
a spot far remote from the built-up portion of the village. In 1814 they
obtained from the Society for Establishing Useful Manufactures, a
triangular plot of about half an acre, at the corner of Market and Vine
streets. This became at once the burial-ground for the whole town, and
people of all denominations, Protestants and Roman Catholics, were
interred there. In the course of the next ten years or so, the
Methodists bought a plot on Willis street, 121×333 feet; and the Roman
Catholics secured a burial place, 100×175 feet, on the north side of
Willis street, near William, by gift or purchase. In 1826 the
Presbyterians bought of the State (which in 1816 had taken 300 acres of
land at Sandy Hill and thereabout, in exchange for $100,000 of stock in
the S. U. M., subscribed for by the State in 1792) three acres adjoining
the first cemetery, the sale being authorized by act of the Legislature
of December 28, 1824. In 1835 the Society U. M. sold to the Reformed
church a burial plot on Willis street adjoining that of the Methodists,
and in the same year the Episcopalians bought of the State (by virtue of
an act of February 14, 1833), five acres of land lying at Sandy Hill,
between Oak and Cedar streets. Under the authority of an act of February
2, 1838, St. John's R. C. church bought of the State three acres
adjoining the Presbyterian cemetery; and the First Baptist church bought
three acres near by. In 1851, the Methodists enlarged their cemetery on
Willis street by the addition of a plot about 143×333 ft., bought of the
S. U. M., and adjoining their first burial ground. Their old cemetery
not being popular, in 1854 the Presbyterians bought another tract of
3.74 acres, on Market street, north side, a short distant east of their
first purchase. This completes the history of the location of the 'Sandy
Hill' cemeteries."
"The deed for the Roman Catholic plot on Willis street has not been
found on record.[B]
"In the Roman Catholic cemetery there are 871 lots, 9 x 12 ft. in area,
all sold, and containing fully 3,000 graves.
"The Roman Catholic cemetery at Sandy Hill being filled, and all the
lots sold, the authorities of The Catholic Church of St. John the
Baptist bought, January 30, 1866 for $21,000, what was known as 'the
Lynch Farm,' sixty-nine acres, at the southeast corner of Market street
and Madison avenue, for a cemetery. One or two interments were made,
when, March 27, 1866, an act of the Legislature was approved prohibiting
the location or establishment of cemeteries or burial grounds 'within
the distance of six thousand feet from the street monument, as
established at the corner of Market and Willis streets,' in the city of
Paterson, and the proposed cemetery was abandoned, and the property
sold. In the Fall of the same year, on September 7, 1866, Mr. William G.
Watson bought at an auction sale of the estate of Cornelius P. Hopper,
deceased, 24.92 acres of land, on the east side of Haledon avenue, and
north of East Main street, and the next day conveyed it to the same
church, for $10,770, the object being to locate a cemetery there. A few
interments were made in the new grounds, but an act of the Legislature,
approved February 26, 1867, prohibited the location or establishment of
'any cemetery or burial ground within the limits and boundaries for the
city of Paterson,' and further prohibited the use 'for the purposes of
burial,' of 'any cemetery or burial grounds established within one year
within said city.' May 1st, 1867, the church bought of Bartlett Smith
and wife, of $15,500, three adjoining tracts of land, embracing 73.19
acres in all, at Totowa, just west of the city line, and near the
Lincoln bridge, extending from the river back to the Preakness mountain.
Here was located the 'Cemetery of the Holy Sepulchre,' tastefully laid
out, containing 3,208 lots (1,126 consecrated and 2,082 unconsecrated),
and ornamented and improved as well as the exceedingly sandy soil will
allow."
The interments in this cemetery in 1867 were 17; in 1870 they had
increased to 216, and at present they are about 300 per year.
The farmhouse situated on the property purchased from Mr. Smith was
changed into an orphan asylum; since that time a number of alterations
and additions have been made. There are about eighty children in the
institution which is under the charge of the Sisters of Charity. These
Sisters first came to Paterson in 1853 from Mt. St. Vincent, N. Y., and
an orphan asylum was established in Church street. After the removal of
the orphanage to its present location the building was changed into the
Catholic Institute.
St. Joseph's Hospital, also in charge of the Sisters of Charity, was
founded on September 11, 1869, the day on which the Sisters bought from
the late Alexander P. Fonda a tract of land lying on the east side of
Main street, just north of the Newark branch of the New York, Lake Erie
& Western Railroad. The tract of land had an area of nine and
three-quarters acres, and only a fraction of the purchase money was paid
in cash; the balance was secured on mortgage. In 1875 the Sisters, by
hard work and economy, had reduced the mortgage to $46,000 and at the
present date it is $41,000. When the property was bought there was on it
a three-story house, 45×45 feet in size, which had been used as a
residence. This was changed into wards for the sick poor, sleeping rooms
for the Sisters and one room was changed into a chapel. In addition to
this building there was a small barn. In 1871 the Sisters erected
another building, two stories high and 130×24 feet in size. The good
done by the Sisters in this city for the poor unfortunates who found
themselves sick and homeless has been incalculable and has been exceeded
only by the zeal and perseverance with which the good Sisters devoted
themselves to their truly heroic work. In the first year after the
establishment of the hospital 170 patients were cared for; in the past
year 740 were received and treated. The money needed in the hospital for
the care of these many patients is derived from the pay received by the
Sisters who belong to the order and who are engaged in teaching school,
and from collections made by the Sisters, as the institution has no
endownment. Persons who cannot have the care they might desire at home
in times of sickness and who can afford to pay for nursing and treatment
may be received in the hospital, but experience shows that less than
three per cent. of the patients received pay their board. The sick
receive the attention of the ablest physicians of Paterson, who take
turns in visiting them; in addition to this there is a house physician
who resides in the hospital and who is annually appointed by the Board
of Physicians after a very severe examination and who is generally some
young physician. The physicians receive no pay for the work they do and
thus form an able and very acceptable corps of assistants in the noble
work of charity. The total expenses of the institution amount to $14,000
annually and for nearly the whole of this the Sisters are compelled to
depend on their own individual efforts. The largest sum ever received
from any one source came to hand a few days ago in the shape of a legacy
of $1,000 from a Mr. Van Arsdale, who died a short time ago on Long
Island. Mr. Van Arsdale was an almost total stranger to Paterson.
Several years ago he visited some friends residing in the upper part of
Passaic County and while there his attention was called to the noble
work done by the Sisters; he paid a visit to the hospital and was so
favorably impressed by the workings of the institution that he
bequeathed it $1,000. Several months ago the Sisters also received $500
from a gentleman on condition that his name be not published, so that
the present year was an unusually fortunate one for the Sisters. Large
sums received in this manner are always applied towards paying off the
indebtedness on the property. There are at present nine Sisters employed
as nurses and in other capacities about the hospital and three are
employed in teaching in St. Agnes' school which stands on a portion of
the original plot purchased by the Sisters in 1869. St. Agnes' school
belongs to St. John's congregation and was erected a few months ago,
the congregation having purchased four lots from the Sisters for $2,800.
The school is a handsome brick structure and it is expected that in a
short time it will form the nucleus to a new congregation.
FOOTNOTE:
[B] Although I have been unable to find any trace of the deed of this
property I have been informed by several old persons that the property
was obtained by purchase from a man named Post.--C. A. S.
THE CELEBRATION.
Without doubt the most impressive religious ceremonies ever held in
Paterson were those in commemoration of the semi-centennial anniversary
of the dedication of the first building erected by Roman Catholics for
church purposes in Paterson--the old St. John's church in Oliver street.
The commemorative ceremonies began on Sunday morning, the 18th of
November, in the present large and splendid church of St. John Baptist
at Main and Grand streets, and ended on Monday morning with a requiem
mass for the dead. At all the masses the building was thronged with
Catholics, who at the earlier masses pressed forward to the altars in
great numbers to receive Holy Communion.
The principal service on Sunday was at half-past ten in the morning,
when a solemn high mass was celebrated. The edifice was crowded to its
utmost capacity, and although benches in the aisles gave extra
accommodation, hundreds stood patiently all through the long service. In
the immense throng were many Protestants, attracted by the unusual
preparations for elaborate music which had been made by Professor
William Davis, the organist of the church, and by the announcement that
the renowned Bishop McQuaid, of Rochester, was to preach a historical
sermon.
The music was rendered by the church's choir of 36, reinforced by a
boys' choir of 30: an orchestra of 20 pieces (including tympani bought
for the occasion) and the great organ of the church, and was conducted
by Prof. William Davis, with that perfect knowledge of his art and rare
taste which equip him so well for his important position. The musical
programme was no doubt the most elaborate ever rendered at a religious
service in Paterson, and was carried out in a fitting manner. The
singing was most creditable in its precision of time and accuracy of
intonation, and the orchestral accompaniments left little to be desired.
The programme of the morning was: prelude for orchestra and organ, "The
Lost Chord," by Sullivan; Asperges Me, chorus with organ, by Werner;
Kyrie, Gloria, Sanctus and Agnus Dei from Haydn's second mass; Credo
(scored for the occasion by Prof. Davis) from Rossi's mass in D minor;
Domine Deus, from same mass, as cornet solo with organ accompaniment;
and after mass, a Gregorian Te Deum sung antiphonally by the church
choir and sanctuary choir of boys, and for postlude, overture to Auber's
"Masaniello," by the orchestra. Rev. Father MacCarthy was the celebrant
and his intonation of the mass was most impressive. He was assisted by
the missionary priest, Father Walker, as Deacon, and Father Quin as
Sub-deacon. Father McNulty was assistant priest, with Fathers Murphy and
Van Riel as Deacon and Sub-deacons of Honor. Rev. Dr. Larkin was Master
of Ceremonies. The altar boys were arrayed in new royal purple cassocks,
scarlet lined, and white gloves, and to each was assigned the care of a
portion of the Bishop's vestments.
On Sunday evening the congregation was again limited only by the
capacity of the edifice to hold those who came, hundreds being compelled
to turn away, unable to obtain even standing room. The services were of
deep interest, and the music was remarkably fine. After the prelude, by
the orchestra and organ, Rossi's vespers were sung, followed by the
"Salve Regina," by Spath; "O Salutaris," Giorza; "Tantum Ergo,"
Hattersly, and a triumphal march on the organ. The rendition of the
"Magnificat," bass solo, by Mr. Anderson, the exceedingly brilliant alto
solo, "O Salutaris," by Miss Lawless, and the tenor parts, as sung by
Mr. Stafford, were commented upon as among the finest features of the
evening service. The Papal blessing was imparted by Bishop McQuaid, to
whom the duty was delegated by the missionary priest, Father Walker, who
was compelled to absent himself, this prerogative being conferred upon
missionary priests by the Holy See. Following came a very able discourse
on the progress of the Church by Rev. Father Patrick Corrigan, of
Hoboken, after which the usual benediction closed the evening services.
There was a larger attendance of priests at the service on Monday
morning than at any time on the previous day, many being prevented by
their ecclesiastical duties in their own parishes from coming before.
Bishops Wigger and McQuaid were both present, and the service, which
consisted of a solemn requiem mass for the dead of the congregation, was
beyond description impressive. A portion of Singenberger's Requiem was
rendered, Bishop Wigger officiating as celebrant, with Father Kirwan as
Deacon and Father Morris as Sub-deacon. Rev. Father Larkin was Master of
Ceremonies. The officiating Bishop was robed in black, as usual in
saying masses for the dead. The service began with "Prayer for the
Dead," by Dressler, after which came "Requiem" and "Dies Iræ," by
Singenberger, "Domine Deus," by Ett, "Sanctus," "Benedictus" and "Agnus
Dei," by Singenberger. Bishop Wigger wore a white mitre, instead of the
usual golden one, during the services, until, at the close of the mass,
the episcopal robes were removed, the incense was brought forward and
the "Libera," from Ett's Requiem, was chanted, when absolution was
solemnly pronounced by the officiating Bishop, following which came a
funeral march by Chopin, and the services of the day were closed. The
vocalism at this service was by about sixty children and ten ladies of
the regular choir.
The following is a list of the prelates and priests who assisted or were
present at the services:
Bishops Wigger and McQuaid, Rev. M. J. White,
Rev. P. Corrigan, Rev. P. Corr,
Rev. L. Gambosville, Rev. Dr. Larkin,
Rev. J. Salaun, Rev. T. Macky,
Rev. M. J. Kirwan, Rev. Hugh Murphy,
Rev. P. Hennessy, Rev. D. F. McCarthy,
Rev. Pierce McCarthy, Rev. Thos. Quin,
Rev. Jas. Curran, Rev. Porcille, O. M.,
Rev. Father Van Riel, O. C., Rev. Gallant, O. M.,
Rev. D. B. Walker, S. J., Rev. M. Schacken,
Rev. P. F. Downes, Rev. I. Gillen,
Rev. J. P. Morris, Rev. S. Walsh,
Rev. L. P. Whelan, Rev. M. O'Connor.
Rev. J. Zimmer.
[Illustration]
HISTORICAL DISCOURSE
DELIVERED IN ST. JOHN'S CHURCH, PATERSON, N. J.,
SUNDAY, NOVEMBER 18, 1883,
BEING THE
FIFTIETH ANNIVERSARY OF THE BUILDING OF THE FIRST STONE CHURCH IN 1833.
ECCLESIASTICUS, CHAP. XLIV., 1-15v.
The why and the obligation of this celebration are found in the verses
of Ecclesiasticus just read.
The latter half of this century may, with some propriety, be called an
epoch of celebrations, commemorations and jubilees. Many of these are
trivial in character and restricted in territory; others are full of
meaning, cheering and ennobling to those who participate in them and to
many who come within their influence. The celebration to-day is one
worthy of a Christian people, commemorating a work wrought in God's name
and for His honor, and fruitful of untold religious blessings to a
devout congregation. The Church in the United States can, with justice
and without a blush, hold up to the gaze of the world the record of her
first days, humble and insignificant though they be; for, reversing the
tablet, an exhibition of a century's work, partakes of the
marvellous,--of the miraculous.
Relatively, the accomplishments of the Church in particular localities
are as astounding and wondrous as in dioceses, or in the whole country.
The beginnings of religion were the humblest conceivable. The priest to
whose care was entrusted a territory now covered by one or more
dioceses, journeyed from hamlet to hamlet and from house to house,
wherever a child of the Church might have his home, to administer the
consolation and the helps of the sacraments, and preach the word of
life. His altar was a rough board or a table; his vestments and all
needed for the mass were carried in a sack on his back, when no
conveyance could be had. The conveyance might be an ox cart, a farm
wagon, or a stage. It was such in all cases as the country in its days
of poverty and simplicity afforded. The heart of the priest was
gladdened when he was able to bring the blessings of religion to
children of the Church who, few in number and greatly scattered, still
held tenaciously to the old teachings and prayers; as it was saddened
when one of the faithful pointed out the homes of others who had
apostatized, or who, blushing in their ignorance under the contumely
heaped on their fellow-religionists, concealed God's gift of faith.
These fallings-away from religion are not unknown to-day. We may pity
the weakness of the unfaithful in those early times; there is no reason
to extend pity to the apostates of these days.
In September, 1836, Dr. England, Bishop of Charleston, addressed a long
communication to the Society of the Propagation of the Faith at Lyons in
relation to the condition and progress of the Catholic Church in the
United States. In this document the thoughtful and observant Bishop
details the heavy losses the Church has suffered and is still suffering,
and assigns the causes therefor with a straightforwardness and boldness
eminently characteristic. He does not hesitate to assert that more than
two-thirds of Catholic emigrants and their descendants had ceased to
profess the Catholic religion, and of these most had united with some of
the Protestant denominations. The causes he gives may be briefly
summarised as follows:--
1. The large influx of Catholic emigrants into a new country unprepared
for their coming.
2. The absence of Catholic schools for Catholic education.
3. Catholic orphans, picked up by proselytizing institutions, because
there were few or no Catholic asylums.
4. The want of a clergy sufficient in number, and adapted to the
peculiar circumstances of the country, often not able to speak correctly
its language.
5. The sending to America of priests not wanted in the European
countries.
6. Injudicious appointments to places of administration.
7. Diversity of nationality ending in jealousies and inefficient
co-operation.
8. The active work of wealthy Protestant sects, united in hindering the
growth of the Catholic Church, if in nothing else.
There are heavy losses to-day in the new portions of our country where
priests and churches are few in number and far apart. This a
disagreeable fact whose existence and disastrous consequences are not
lessened by denial. It is a fact that comes home to the consciences of
all concerned. The causes of these losses are somewhat modified from
what they were in the days of Bishop England. The Protestant sects are
weaker and less earnest in their efforts against the Catholic Church,
and have enough to do to hold their own without going after others. The
priests, whether born in America or elsewhere, are for the most part
educated in the country, are in hearty sympathy with its political
institutions, and most devoted to their ministerial duties. Schools,
orphanages and hospitals arise so rapidly all over the land that a
reasonable hope is cherished that soon no losses will follow through
this cause. The broad liberality of treatment which freely grants to all
large groups of Catholics the privilege of a church under a pastor of
the nationality to which they belong, gives all an opportunity of
hearing the Word of God in the language familiar to them from childhood,
and of enjoying church customs, music and ceremonies, peculiar to their
native province, but not objectionable to established rule and
discipline. The Catholic Church is broad enough for harmless
peculiarities. The rights of the clergy and those of the laity being now
better defined by wise legislation than in the time of Bishop England,
there is less of that friction, jarring and revolutionary
insubordination which he and others encountered. It is a singular note
to make that but few of the first churches established escaped
disturbances caused by the ambition, the ignorance or the infidel or
heretical notions of a handful of the parishioners. And, what is again
to be noted is that the leaven then infused worked for long years, and
made itself felt in these parishes after the last of those disturbers
had been laid in his grave.
It is an unsatisfactory task to try to write the history of one of those
early missions or parishes. In those primitive times the wearied
missionary made light of his acts and works, and failed to keep a record
of his doings, or to write the history of the mission. It was great
humility on his part, but it is very disappointing to us. He never
dreamt that his humble beginnings would grow into monumental grandeur.
It is hard to blame him. The wandering life he led; the lack of
facilities in passing from place to place; the hardships he endured; the
absorption of his mind in the daily routine of administering the
sacraments filling up his whole time left him no inclination to write
down what in his eyes seemed of little consequence, or of no special
merit.
This defect in parochial administration is now in a great degree
remedied by the canonical visitations of the Bishop of the diocese,
whose duty it is to see that a historical record is kept in every
parish, and that all important facts relating to the mission are duly
written therein. The religious orders and chiefly that of the Jesuits,
have been careful to keep a full history of their transactions in all
their missions. It is to the "Relations" of the Jesuits that we owe
whatever information we have with regard to the beginnings of
Catholicity in New York and the New England States.
Wherefore, assembled in this monumental mother church, looking at her
daughters, near and far off, beholding around her the fruits of her
maternity--the churches, the schools, the hospitals, the orphanages,
that have sprung from her loins, we grieve that a fuller account of her
incipient struggles and successes is not at hand, and that due honor
cannot, therefore, be rendered to the memory of the pioneers, clerical
and lay, whose prayers and sacrifices blessed and helped the founding of
religion in this town and neighborhood.
The story told of the beginning of religion in a particular district is
much the same everywhere. It runs in this wise and generally has four
stages: 1. One or more families drawn to a locality by the prospect of
employment, clinging to the faith of their fathers in the land of their
birth,--clinging to it all the more if the hand of oppression for
conscience's sake weighed heavily on them at home, journeyed many miles,
sometimes hundreds of miles, to New York City or to some other city
equally fortunate in having a church and priest, to obtain the succors
of religion. At the opening of this century, there was the one church,
old St. Peter's, in Barclay street, New York City,--the one star of
hope, shining in the firmament which covers the states of New York and
New Jersey. Thus, the Catholics of northern New Jersey, craving for the
bread of life and the Word of God, from time to time found their way to
old St. Peter's. Thus, as I have often heard in Western New York, the
parents of ex-Senator Kernan brought their son from Steuben county to
New York City for baptism; so also did the Klems of Rochester bring
their child to New York City, a distance of 400 miles, where it was
baptized by Bishop Connolly. It was a two weeks' ride. There were no
canals or railroads in those days; nor were the wagon roads remarkable
for smoothness, or well-adapted for speed. The Kernans were from
Ireland; the Klems from Germany. They worthily represented a large class
of intelligent and devout Christian people who believed and lived
according to their belief. The descendants of both families are very
numerous, and keep the faith.
The second stage of progress in the introduction of Catholicity is the
occasional visit of a priest coming oftentimes from a great distance.
Thus, we are told that the Rev. Mr. Farmer (Steenmeyer), came from
Philadelphia and Conshocken, twice a year, to visit the few scattered
families of northern New Jersey. These visits began several years before
the Revolutionary War, were discontinued while the contending armies
were encamped in that part of the country, and resumed on the return of
peace. His visits were chiefly to a settlement of German Catholics at
Macoupin in Sussex Co. They had been brought over from Germany about
1767 to work in the iron mines and forges and to burn charcoal. They are
not to be confounded with the Hessians who had been shipped to America
to fight against the colonists. After Father Farmer ceased to visit
Macoupin, the settlers were left for forty years without a priest.
During these years of spiritual deprivation, old Marion, the patriarch
of the settlement, kept alive religion by rendering such services as
were within his power. On Sunday, he gathered together the inhabitants
of the place for mass, prayers and the rosary. He taught the children
their prayers and catechism. The zealous labors of this pious man not
only kept alive the faith, but nourished a spirit of piety among the
people.
During the war, while the American soldiers and their French allies were
encamped around Morristown, the French chaplains officiated about
Morristown as their services were sought.
In the early years of this century refugees from San Domingo, Guadaloupe
and Martinique settled in New Jersey, at Elizabeth, Springfield and
Bottle Hill, now known as Madison. Rev Mr. Tisseraut lived for some time
at Elizabeth and gave religious services. In 1805, Rev. Mr. Viauney
began to pay regular visits to Bottle Hill. He came from St. Peter's,
Barclay street. Other priests from St. Peter's attended this French
settlement; notably among them was the Very Rev. Doctor Power, whose
visits were frequent for several years. Father Malon, at one time
assistant to Dr. Power, took up his residence at Madison.
Revolutions drove the French to Madison. The hope of employment brought
many from Ireland to Paterson. These were only too glad to escape
political and religious bondage at home. About 1812, the first priest
visited Paterson, saying mass in the house of James Gillespie on Market
street and after the removal of Gillespie to Belleville, mass was
celebrated yet more regularly in the house of Bernard McNamee on
Mulberry street in a room which he had prepared and reserved for this
purpose. For some time this room gave accommodation to all the Catholics
in Paterson. Among the first to make use of this temporary chapel in
McNamee's house was the Rev. Arthur Langdill. Bishop Bayley copies from
Bishop Connolly's diary: "Oct. 22, 1817, I addressed a letter to Rev.
Arthur Langdill, empowering him to celebrate mass, etc." This diary of
the Bishop settles the name of this priest. Father Langdill made his
home for a time at Newburg, visiting Northern Jersey and especially
Paterson.
About 1820, the Rev. Richard Bulger, the second priest ordained by
Bishop Connolly, was sent to Paterson as its first resident pastor, or
rather as a missionary to Northern New Jersey, with his headquarters at
Paterson. God only knows the patient and uncomplaining services, the
whole-souled zeal of this truly Apostolic priest, as he travelled
through the counties of Passaic, Sussex and Morris. Of a cheerful and
gay disposition he delighted in telling amusing incidents connected with
his travels. Some have come down to us by tradition curtailed or adorned
as the narrator's imagination was lively or dull. One day when the snow
was on the ground, trudging along with his pack on his back, making his
way to Newton in Sussex County, he was overtaken by a farmer. The
latter, as is customary in country districts, kindly "gave a lift" to
the stranger, placing him at his side in the sled. Of course, the
farmer's curiosity made him forget the world's politeness, and institute
a series of leading questions. Are you a peddler? No. Perhaps you will
open a store in town? No. A physician? No. A lawyer? No. Then, may I
ask, what do you do for a living? Thus driven to the wall by the
persistent questioner the priest was obliged to confess that he was a
Roman Catholic priest. People in New Jersey had curious notions of what
a priest might be: they attributed strange things to them, and had a
holy horror of them. Our farmer was not exempt from the prevailing
ignorant superstitions with regard to priests, and ordered Father Bulger
to quit the sled. After driving on a bit the farmer repented of his
severity, again took the priest into his sled, and after suitable
instruction ended by receiving baptism as a Catholic.
Nearly thirty years later another missionary working in the same field
which Father Bulger had cultivated reached the hamlet of Franklin
Furnace. At this period, 1848, many Irishmen were engaged in iron mining
in this neighborhood. For their spiritual help mass was celebrated in a
miserable shanty, a dwelling built before the revolution. Among those
who came to assist at it was a venerable gentleman, a Dr. Lawrence,
whose history as a Catholic was by request briefly given. In the
missionary days of Father Bulger Dr. Lawrence had made the acquaintance
of the holy apostle, and by him was instructed, baptized and received
into the church. In the long years intervening, he had kept the faith,
and availing himself of all favorable opportunities, he received the
sacraments, often going to New York city for this purpose.
A saint like Father Bulger must have impressed some of his own piety and
zeal on the Catholics of Paterson and its outlying districts. It was
while he was pastor here, in 1821, that the "Society of Useful
Manufactures" gave a plot of ground on the corner of Mill and Congress
streets, for the purpose of erecting, maintaining and keeping a building
or house of public worship of God. On this plot the Catholics built
their first church, a one-story building 25×35 feet, costing $1000. We
may smile at the smallness and inexpensiveness of the structure, but any
priest of the olden time who labored to build churches when his few
parishioners were glad to give a hard day's work for 50 or 60 cents, can
readily understand that the building of that first church, at a cost of
one thousand dollars, was as great and appalling a task as the
construction of the stone church in 1833, at a cost of $15,000. In
remote country districts the experience of Paterson and Rochester is
repeated year by year. In one place a gutted house is made to play the
part of a church; in another, even a smaller edifice than the first of
Paterson, and costing less, answers the first demands of religion that
the souls of the scattered few may not perish. Blessings on these small
and modest shanties, surmounted by a cross and holding an altar. Warmer
prayers from loving hearts go not up to heaven from marble basilicas,
nor were priests' hearts crushed and broken in the strain to meet
interest on debts incurred beyond the power to pay. Father Bulger was
soon called to New York to assist Bishop Connolly, and in November of
1824 died after a short illness, and his remains lie under the monument
at the left hand as you enter the gateway of old St. Patrick's on Mott
street, and side by side are those of Father O'Gorman, the first
ordained by Bishop Connolly, who followed to the grave his
fellow-missionary within a week. In the dearth of priests to do the work
of the diocese the Bishop felt keenly these losses, and in January,
1825, he himself while suffering from a severe cold was called from his
bed at night to administer the sacraments to a dying Christian, and
within a week, on the 5th of February, joined his devoted assistants in
eternity. At one time both Rev. Richard Bulger and Rev. Michael O'Gorman
had been stationed at Utica, N. Y.
You will allow me, I am sure, the liberty of linking Northern New Jersey
and Western New York. Though so far separated they formed parts of the
one diocese, and often the priests that labored here were sent to what
was then called "The Far West" to hunt up and save the scattered sheep
of the one fold. Bishop Timon, in his history of missions in Western New
York, writes: "The Catholics of Auburn, then numbering four or five
families, and having several children to be baptized, sent to New York
for a Catholic priest. The Rev. Mr. O'Gorman came. This was the first
visit that Auburn had ever received from a Catholic clergyman."
The church built in Paterson by Father Bulger, in 1821, is mentioned in
the Catholic Directory for 1822, as the only one in New Jersey, with
Rev. Mr. Bulger as pastor.
Father Bulger was succeeded by Father Brennan, assisted by Father John
Conroy. The latter made the first attempt to build a church in Jersey
City. But building on a bed of quicksand the foundations gave way, and
the courage of the people was lost for some years. In 1826 Father
Brennan died and lies buried near his companions; then came Father
Shanahan, the fifth priest ordained by Bishop Connolly. He was followed
by Father J. O'Donohue, who afterwards exercised the ministry in Auburn,
in Seneca Falls and other places in Cayuga and Seneca counties. It was
during his pastorate in 1830 that the church in Macoupin was dedicated
by Father Chas. D. French, sent from New York to perform this function.
He was assisted by Father O'Donohue. Father French afterwards spent some
time in charge of the mission of Greece, a settlement of well-to-do
Irish farmers, about six miles west of Rochester.
In 1827, the construction of the Morris Canal brought many Irishmen to
Paterson. Religion followed in the track of commerce. The first church
no longer afforded room for the largely increased congregation. While
realizing the need of additional accommodation the parishioners did not
venture to do more than secure the lot on Oliver street, and determine
to build a suitable church. In 1832, Father Duffy was sent to Paterson
as pastor, and it was under his administration, that in 1833 the first
half of the stone church on Oliver street was built. It is the 50th
anniversary of this building that we this day commemorate with becoming
pomp and solemnity. Its erection marked the third stage in the growth of
religion. The missionary days were passing away to be replaced by fixed
and well ordered ministrations.
Here let us pause a moment to give "praise to men of renown, and our
fathers in their generation." They that were born of them have left a
name behind them, that their praises might be related. And there are
some, of whom there is no memorial; and are perished as if they had
never been; and are born, as if they had never been born, and their
children with them. "But these were men of mercy, whose godly deeds have
not failed." ... "Their bodies are buried in peace; and their name
liveth unto generation and generation. Let the people show forth their
wisdom, and the church declare their praise."
So with praise and with prayer we wisely honor the memory of the
Gillespies and McNamees whose homes had welcomed the priest. Like
Zacheus they sought to see Jesus, and Jesus came to abide in their
houses and bless them, when the holy and unbloody sacrifice was offered
up under their roof. With them, in just meed of honor, we join the
Kerrs, the Burkes, the Wades, and the Bradleys; the Lynches, Griffiths
and Farnons; the McNallys, Bannigans, Powers and Butlers; the Quins,
Morrises, Mulhollands and Plunketts; the McDonalds, Mooneys, Warrens and
McEvoys. Nor can we omit the names of others of later date, who are held
in veneration for their good deeds, munificent generosity and exemplary
lives, the O'Neills, the Hamils, the Raffertys, the Watsons and
numberless others.
We have brought our narrative along through the early struggles, the
humble beginnings, and the great triumph of the Catholics of Paterson,
until the day when with exulting hearts they assembled for the solemn
dedication of their new church edifice in 1833, while the Rev. P. Duffy
was their pastor. Rev. Mr. Duffy was removed from Paterson in 1836 and
sent to Newburgh, where he died in 1853.
Father Duffy was succeeded by Rev. Philip O'Reilly, an ex-Dominican, and
at one time Chaplain to the Duke of Norfolk, and he gave way in 1845 to
the Rev. James Quin. On Easter Monday of 1846 Rev. Mr. Quin began the
enlargement of the church, making it 113×55 feet, and with the galleries
giving seating accommodations for 1300 persons. It cost $15,000. On the
6th of February, 1847, the enlarged and improved church was dedicated by
Bishop Hughes.
In 1851 Father Quin died, and was succeeded by his brother the Rev.
Thomas Quin.
This brings us to the erection of the State of New Jersey into a
separate diocese, which was placed under the Episcopal administration of
the Rt. Rev. James Roosevelt Bayley. The See of Newark was erected on
the 29th of July, 1853, and Bishop Bayley, preconized on the same day,
was consecrated on the 30th of October, 1853. On the first of November
he was installed in his Cathedral, and promptly began the work of caring
for the interests of religion.
From the outset of his administration two ideas became fixed and
unchangeable in Bishop Bayley's mind. He saw that whatever else might be
useful and needful in a diocese, its first wants were churches and
priests,--schools and teachers. You who knew him so well, who so often
listened to his earnest words pleading the cause nearest his heart, do
not require to be told that in those days your Bishop was wrapped up in
the carrying out of these ideas. Always gentle, always kind, ever
pleasantly smiling, yet he was ever urgent and determined that the
churches and schools should be ready as they were needed to meet the
necessities of the flock over which he was placed. Bishop Bayley
understood clearly that churches and schools which the people's money
might build would avail little without priests and teachers. He had the
advantage, a great advantage, of being the first Bishop of a diocese,
and one whose prospects for growth and prosperity were most promising.
He was fresh, vigorous and anxious to spend and be spent. He had the
moulding and directing of the work before him according to his own
judgment and the carrying out of his own ideas unhampered,--untrammeled.
His plans embraced a college and theological seminary as a nursery and
training school for priests; a Mother House and Novitiate for a
religious community of teaching Sisters. Hence as early as 1856, he
founded Seton Hall College and Seminary at Madison, removing them in
1860 to South Orange. Soon after he began the formation of the community
of Sisters of Charity at Newark, transferring the Mother House to
Madison in 1860. These few words describe the small beginning of each
institution; the results of their successful achievements are best
estimated by the fact that priests from this seminary cover the State of
New Jersey, and 400 Sisters of this community are for the most part
engaged in the school-room. The sentiment expressed by the Bishop in his
"History of the Church on the Island of New York" was given effective
play in his work as a Bishop. He wrote: "If we desire to keep the
children in the faith of their fathers, we must, above all things, take
measures to imbue the minds of the rising generation of Catholics with
sound religious principles. This can only be done by giving them a good
Catholic education. In our present position, the school-house has become
second in importance only to the House of God itself." When Bishop
Bayley was translated from Newark to Baltimore he had the happiness--and
for him it was a great one of knowing that there was scarcely a mission
in the diocese he was leaving without a Catholic school, and that the
foundations for the continuance of the good work were so broad--so
solid--that they never could give way.
Soon after taking charge of the new diocese of Newark, Bishop Bayley
changed the Rev. Thomas Quin from Paterson to Rahway, where he remained
until his death. Father Quin was amiable and unassuming, but lacking in
the energy and determination demanded by the requirements of the rapidly
developing congregation of St. John's. The Rev. Dominick Senez was sent
to this mission to replace Father Quin. Father Senez's success as a
pastor in many missions was a guarantee that the populous and important
parish of Paterson would not suffer under his leadership. The
development of many industries called for artisans and laborers. After
the famine in Ireland in 1846 and 1847, the prime of the industrial
classes flocked to our shores, and many found their way to centres of
employment like this city. St. John's of Paterson was a large and
growing congregation when Father Senez came here. Much had been prepared
for him by others; and much remained for him to do. His great work has
always been in the pulpit, in the confessional and in pastoral
visitations. With excellent administrative ability he has never allowed
debts to accumulate beyond easy control. Soon after taking charge of
Paterson he brought to his help the Sisters of Charity of Mt. St.
Vincent. The first of these religious women, and the first of any
community that worked in the State of New Jersey were brought to Newark
on the 18th of October, 1853, by Bishop Bayley, and placed over a girls'
orphan asylum and the parochial school for girls. The Sisters of Charity
of Newark and Paterson returned to Mt. St. Vincent as soon as the new
community founded at Newark, now at Madison, was able to replace them.
The Sisters who were at Jersey City on the same terms did not leave
according to agreement.
On Father Senez's change of field of work to Cincinnati he was replaced
by Father Beaudevin, and he by Father Callan, transferred from St.
James', Newark.
In 1863, the Rev. William McNulty, after a school of preparation in
small things, if anything can be called small that belongs to a priest's
ministry, was assigned to Paterson. We come now to the fourth stage in
the history of Catholicity in this town. It is the period of large
developments and remarkable growth. It needed in the pastor, youth,
energy, zeal, disinterestedness and a spirit free and unfettered by old
ways and traditions. It found all these in the young and almost untried
priest. His Bishop in calling him to this responsible post did not
blunder into his choice, but made it in full knowledge of what was
needed to build up religion in Paterson as well as of the fitness of the
selection he was making. It was precisely the capability and exactness
of the young priest in the fulfilment of his duties in Seton Hall as
chaplain to a convent, and as pastor of a small rural mission, which led
his Bishop to believe that the same qualities fitted him for a more
onerous and trying field of work. This young priest never disappointed
the well founded expectations of his first Bishop, nor has he failed in
the estimation of Bishop Bayley's successors, nor has he left it in any
parishioner's power to complain that Paterson lagged behind in the race
to the goal of great works in which the earnest, generous and self
sacrificing priests and people of the United States were running. No one
of the causes indicated by Bishop England in explanation of the losses
of the Catholic Church can be cast as a reproach at Paterson since the
present pastor took charge of this mission. If there are any losses here
they must be accounted for by other reasons.
This new church, so large, substantial and grand, worthy of Keily's
architectural skill, is Father McNulty's enduring monument. I am not an
admirer of large churches in America, except where they are demanded in
cathedral cities by the necessities of special functions. I would not
hesitate for one moment to withhold all praise even here, if I did not
know that this church has not been built at the expense of other
religious interests; if I did not know that school-houses giving room
for all the Catholic children in the parish were provided; as well as
homes for orphans and hospitals for the sick. Nor would I lavish
commendation on my friend, the pastor of this parish, if I did not know
that other parts of this growing city had been cared for and that new
parishes had been formed as they were needed. Within the limits of
Paterson are the daughters of the mother church, are St. Boniface's and
St. Mary's; St. Joseph's, St. Bonaventure's and St. Agnes'. Beyond these
limits are the churches at Macoupin, Passaic, Lodi, Hohokus,
Bloomingdale and Germantown. There are pastoral residences everywhere;
schools in all the parishes; an asylum for orphans; a hospital for the
sick; consecrated cemeteries for the dead.
Yet the works above ennumerated, praiseworthy and necessary though they
be, would be as dross, so much are they in the material order, were they
not beautified and enlivened by that spiritual life and glory which make
them acceptable in the sight of God. All these material things are but
as helps to grace and spiritual advancement. When a congregation flocks
to the church, blocks up the way to the confessional and crowds around
the altar rail, all know that there is spiritual power in that mission;
when homes are Christian, when father, mother and children kneel
together in prayer, when the sanctuary of the house is sacredly guarded
like the sanctuary of the church, a race of Christian people is
preserved. From such Christian homes come forth Christian men and
women--come forth priests for the altar, brothers and sisters for the
schools. It is the glory of this congregation that religious communities
have been largely recruited here; it is the crowning glory of the pastor
of this church, as it is unspeakable joy to his heart, that his labors
bring forth such fruit, for his work will not end with his days on
earth; but will be continued long after by those that have learned from
his lips and drawn spiritual life from his example and the outpouring of
his own soul.
It is a withered and dead parish that yields no laborers for the Lord's
vineyard. He is a barren pastor who brings forth none to take his place
when he is gone, or who has never summoned to his aid one recruit of his
own drilling.
For the work accomplished, for blessings received, for a growth and
prosperity wondrous indeed, it is a duty for the children of the early
Catholic settlers of Paterson not to forget their fathers who "were men
of mercy, whose godly deeds have not failed;" it is a joy for them and
their children, and for their pastors, and the church, "to show forth
the wisdom and declare the praise" of those who builded that Church of
St. John in 1833.
Blessings on their memory! Prayers for their souls! We pray for the
souls of all who in their day helped this church; to-morrow with solemn
dirge and rite this duty will be yet more markedly fulfilled. The
performance of this sacred duty honors and helps the Bishops, the
priests, the people, who toiled under adverse and trying circumstances
to lay good foundations for future building; it gratifies the loving
hearts of a grateful posterity to acknowledge the rich inheritance of
religion that has come down to them, as it will be their earnest
endeavor to transmit to their children the glowing faith, the warm piety
and the noble spirit of self-sacrifice inherited from "men of renown,
and our fathers in their generation."
[Illustration]
Transcriber's Notes:
The Villanova University copy that this text was prepared from contains
several handwritten corrections. The original text of the book has been
retained for this electronic edition, but since the corrections are
probably accurate, they are noted below as "VU corrections."
Some inconsistent spelling and punctuation has been retained from the
original (i.e. "cooperation" vs. "co-operation," "traveling" vs.
"travelling").
For this text edition, oe ligatures have been expanded to oe for Latin-1
compatibility.
Table of contents was not present in the original print edition.
Page 5, added missing "t" the "the" in "within the city limits."
Page 6, VU correction: "Father De La Motte" instead of "Father De La
Mote."
Page 6, VU correction: "Rev. Phillip Larisey, O.S.A." instead of "Rev.
Phillip Larissy." Note that this differs from "Larrissy" / "Larrisey"
(two r's) found elsewhere in the text. This may be intentional since it
is quoted from another source. Research suggests that "Larisey" may be
the most appropriate spelling, but there is enough conflicting
information that no attempt has been made to normalize the text in this
edition; all references are left as-is.
Page 8, VU correction: "Father Philip Larrisey, O.S.A." instead of
"Father Philip Larrissy, a Franciscan" (with a later instance of
"Larrissy" also changed to "Larrisey").
Page 9, VU correction: "Larrisey" instead of "Larrissy."
Page 15, VU correction: "Larrisey" instead of "Larrissy."
Page 19, changed comma to period after "employed in a cotton mill."
Page 22, changed "a Southern gentlemen" to "a Southern gentleman."
Page 22, added missing apostrophe to "O'Neill was the leader."
Page 23, changed "succeded" to "succeeded."
Page 26, added missing open quote before "DEUS."
Page 26, changed "Auno Salutis" to "Anno Salutis."
Page 28, changed "shem" to "them."
Page 28, added missing open single quote before "They did not build in
vain."
Page 34, changed "Chior" to "Choir."
Page 34, changed double quotes to single quotes after "the nursery of
priests and bishops" and after "the old mountain."
Page 35, changed "includ-" to "including."
Page 39, changed double quotes to single quotes after "Nulli onerosus
fui" and around "pueris senibusque carus."
Page 40, added double quotes around poem.
Page 41, changed comma to period after "Fathers McFaul, Corr and
others."
Page 43, VU correction: "Larisey" instead of "Larissy." Most likely a
typo for "Larrissy" / "Larrisey" but left as-is due to other internal
inconsistencies in the text (see page 6 note).
Page 55, changed "Singerberger's" to "Singenberger's."
Page 58, changed "ircumstances" to "circumstances."
Page 59, changed "langguage" to "language."
Page 59, changed "heavil yon" to "heavily on."