THE CATHOLIC CHURCH IN AMERICA.
By Wm. Penniman
It is a significant comment on the vanity of human wishes and the futility of earthly endeavor, that while the nominal head of the Roman Church is repining at the loss of his temporal office in the states of the church, the Romish “mission” in this country almost equals in wealth and surpasses in vigor, the original parent. Some recent statistics prove that the Roman Catholic denomination is steadily evangelizing in all parts of the country. The roving red men, as the protégé of the Amendments are in turn the subjects of this all-conquering zeal, and in time the religious balance of power will be wholly in the hands of this creed. Whatever effect schisms may have in the church itself, it is evident that the material prosperity is increasing rapidly. From a review of the statistics, it is shown that the growth is permanent and regular, unvaried by the accidents that mar or impede other callings. It appears that there are 128 monasteries and 300 nunneries in the United States. This, however, does not include the various colleges, the so-called “academies” and select schools. New York City, of course, presents a strong array of Catholic institutions. Of churches and chapels there are 145, in which no less than 229 priests officiate. There are also twelve convents, twelve select schools, twelve academies and eight monasteries. The Archdiocese of Baltimore is as strong in the quality of its institutions as in New York, if not equaling the latter city in number. Besides a host of convents, are several colleges and young ladies’ seminaries, the latter chiefly attended by the wealthier classes. There are some forty or fifty pay and free schools, under the care of different orders, who also sustain no less than thirteen orphan asylums and several hospitals. Baltimore has now a Catholic university, the seminary of St. Sulpice having been raised to this rank by the Holy See, and is given the power of conferring degrees upon such students and members of the reverend clergy as are duly qualified. The next Archdiocese in importance is that of Cincinnati, which has eight convents, 152 churches, eighteen chapels and sixty stations, upon which 145 priests attend in various capacities. New Orleans, so long a stronghold of Rome, has not decreased in strength, and now numbers 104 churches and chapels, sixteen hospitals and orphan asylums, and fourteen convents. There are 153 priests connected with this Archdiocese. San Francisco has 104 churches and chapels, with ninety-two priests officiating. Chicago has 220 churches, six convents and twenty-two “academies for young ladies.” With the exception of Cleveland, which has 160 churches, the smaller cities do not present a very large number of either churches or chapels. However, it is not so much in the strength or number of the former that Romanism relies. The convents—under which name are included both male and female religious houses—constitute the bulwarks of the church. It would at first seem that the older towns and cities would contain the greater portion of their institutions. Indeed, it is the popular idea that Romanism is principally confined to the great cities. But it has kept pace with, and even advanced ahead of, the march of civilization. In the North-west, where as yet nature’s quiet is hardly unbroken, some of the numerous orders are already well established. Stretching farther westward, we find a “Benedictine Priory” in Kansas, and a “Mercy Hospital” in Nebraska. Then, connecting as it were the West with the South, is another link in the Romish chain, of Galveston—the “Convent of the Incarnate Word.” Continuing on to the Mississippi, a curious illustration of a characteristic of the Romish Church—its readiness to maintain full control of secular affairs by methods not compelling the abandonment of its doctrines—is found at Natchez in the “St. Stanislaus Commercial College.” Again to the southward, the chain continues unbroken to the Gulf, passing along which it stretches out to that ancient town whose name commemorates a powerful and time-honored order of monks—St. Augustine. This is, however, but the outer cordon of the network of the Romish organization. An inner one is woven and interwoven among the cities of nearly every State from the Gulf to the “North woods,” and from the Eastern seaboard to the Pacific, the lines are extending neither slowly nor with uncertain progress. Several curious features are presented in this record of the Catholic Church in America. Prominent among these are the institutions themselves and their management. Under the names of convents, monasteries, priories, abbeys and orders, these institutions are known, though not by any means indicating their real character and object. The only avowed order of Jesuits is at Cleveland, where flourishes the “Convent of the Jesuit Fathers.” That the various “orders” are in most respects similar to the last named, there seems to be but little doubt. The almost unwavering success of Romanism, in this country at least, seems to be due perhaps more to principles than to men. Or, rather, it might be said, more to women, for to them no religious or other organization presents so large a field for legitimate work. In nearly every institution of the church, the women are appointed to responsible positions. It is generally deemed that Catholicism has something inherent in it which causes womankind to embrace its doctrines so readily. But it seems not unlikely that it may be due more to the wise principle which makes them active co-workers. Be this as it may, the fact is too plain for denial that the success of the Romish Church in this Protestant land (?) certainly arises from its broad management rather than the secret workings of craft orders.—Indianapolis Sentinel. From the foregoing we may learn something, of the power of Catholicism in this country. As it is a characteristic of the Romish church or of the papacy to maintain full control of secular affairs, and that, too, by methods not compelling an abandonment of its doctrines, may we not learn from this fact, and from the possibility that the religious balance of power may yet be in the hands of this creed, that although Protestantism alone should not succeed in effecting a union of church and State, there is a power behind which will no doubt unite with them in making a Sunday law, or in upholding one of its own institutions? Should Protestantism finally oppose the union of church and State, and the measure be brought about by the “religious balance of power” of Catholicism, it would seem to be no less a fulfillment of the prophecy, for it would not be the same beast but another as it would be a union with a republican government, whereas the former beast was composed of a union of the papacy, or of the Romish church, with the Roman civil government. We can therefore see what an array of evidence there is that the prophecy will be fulfilled. The image will surely be made; for it is the sure word of prophecy. Rev. 11: 11–18. Wm. Penniman.