Volume 1 — III.

While the Catholic element was increasing at the rate of 80, 125, and 109 per cent, every ten years, other religious denominations showed an increase of only twenty or twenty-five per cent. Some remained stationary, and a few even lost ground. Whence comes this continued and increasing disparity in the development of different portions of the same people? The principal reason assigned for it is the immense emigration from Ireland to America. As the number of Catholics in the United States when the emigration began was very small, every swarm of fresh settlers added much more to their ratio of increase than to that of other denominations. Ten added to ten gives an increase of 100 per cent.; but the same number added to 100 gives only ten per cent. At first sight, this seems a sufficient explanation; but we shall find, when we come to examine it, that it does not really account for our increase. If the growth of the American Catholic Church were the result wholly of immigration, we should find that as the number of Catholic inhabitants increased, the apparent effect of this immigration would be diminished. In other words, the ratio of increase would gradually fall to an equality with that of other denominations. But, so far from this being the case, the difference between our ratio of increase and that of the Protestant sects is as great as ever--is even growing greater. The ratio which was ten per cent. a year between 1830 and 1840, rose to 12.50 per cent, a year between 1840 and 1850, and was 10.09 per cent, between 1850 and 1860. There are other causes, therefore, beside European emigration to which we must look for an explanation of Catholic progress in America. If we study with a little attention the extent to which immigration has influenced the development of the whole population of the country, and the exact proportion of the Catholic part of this immigration, we shall find confirmation of the conclusions to which we have been led by the simple testimony of figures. Immigration has never furnished more than six or seven per cent. of the decennial increase of the population of the United States, the growth of which has been at the rate of thirty-five per cent, during the same period. Immigration, therefore, contributed to it only one-fifth. Again, of these immigrants, including both Irish and Germans, not more than one-third have been Catholics. Moreover, we must take account of the considerable number of members that the Church has lost in the course of their dispersion all over the country.

Clearly, then, the influence of immigration is not enough to account for the rapid progress of the faith. A careful analysis of the Catholic population at different tunes, and in different places, enables us to specify two other causes.

1. The Catholics are principally distributed at the North among the free states, where the population increases much faster than it does at the South; and the Catholic families, it has been observed, multiply much faster than the others, in consequence, no doubt, of their more active and regular habits of life, sustained morality, respect for the marriage tie, and regard for domestic obligations. This difference in fecundity is quite perceptible wherever the Catholic element {14} is strong—as in Canada, and the states of New York, Pennsylvania, Ohio, Michigan, Illinois, Wisconsin, etc., and, among the Southern states, in Louisiana, Maryland, and Missouri.

2. Another cause of increase is the conversion of Protestants—a cause which operates slowly, quietly, and, at first, imperceptibly, but with that constant and uniform power—reminding us of the great operations of nature—which is almost always the sign of a Providential agency. Eloquent theorists and brilliant writers on statistics, preferring salient facts and striking phenomena—what they call the great principles of science—too often overlook or despise those obscure movements which act quietly upon the human conscience. Yet how much more powerful is this mysterious action—like the continual dropping of water—than the showy effects which captivate so many thinkers, whose organs of perception seem dazzled by the glow of their imagination! Such was the nature of the invisible operation which was inaugurated by the preaching of the martyrs of the faith whom the French Revolution cast forth like seed all over the world. The rules of political economy had nothing to do with it. It acted in the secret chambers of men's hearts and the retirement of their meditative moments, and it has gone on without interruption to the present moment, increasing year by year. The Church seizes upon the convictions of grown men; reaches the young by her admirable systems of education; impresses all by her living, persuasive propagandism, made beautiful by the zeal and devotion and holiness of her missionaries. Simple and dignified, without the affectation of dignity— austere, without fanaticism—their presence alone roots up old prejudices, while their preaching and example fill the soul with new lights and with anxieties which nothing but their instructions can set at rest. Thus, wherever they go, the thoughts and comparisons which they suggest multiply conversions all around them. You have only to question a few Catholic families in the older states about their early religious history, and you will see how important an element in the prosperity of the Church is this force of attraction—so important, that the following statement may almost be taken as a general law: Wherever a Catholic priest establishes himself, though there be not a Catholic family in the place, it is almost certain that by the end of a time which varies from five to ten years, he will be surrounded by a Catholic community large enough to form a parish and support a clergyman. This rule seems to us to have no exception except in some of the southern states. We have no hesitation in stating it broadly of even those parts of New England in which the anti-Catholic feeling is now strongest.

We shall presently have occasion to show that the only thing which prevents the American Church from increasing, perhaps doubling, the rapidity of its progress, is the scarcity of ecclesiastics and missionaries, from which all the dioceses are suffering.

We have explained the important part which converts have played in this progress. The inquiry naturally arises: Whence come so many conversions? What are the causes which generally lead to them? These are delicate and difficult questions. We have no wish to speak ill of the Protestant clergy. Most of them are certainly honorable men, estimable husbands and good fathers; but we cannot help observing that they lack the sacerdotal character so conspicuous in the Catholic priest. Their ministry and their teaching cannot fully satisfy the soul; and whenever a calm and unprejudiced comparison is drawn between them and the Catholic clergy, it is strange if the former do not suffer by the contrast, and behold their flocks, little by little, passing over to the side of the Church. This comparison is one motive which often leads Protestants, not precisely into {15} the bosom of the faith, but to the study of Catholic doctrine; and this is a step by no means easy to persuade them to take; for, of every ten Protestants who honestly study the faith, seven or eight end by becoming Catholics. The Americans are a people of a strong religious bent. Nothing which concerns the great question of religion is indifferent to them. They study and reflect upon such matters much more than we skeptical and critical Frenchmen. The conversions resulting from such frequent consideration of religious matters ought, therefore, to be far more numerous in America, and even in England, than in other countries.

There are doubtless many other causes which contribute to the same result. Among them are mixed marriages, which generally turn out to the advantage of the Church, especially in the case of educated people in the upper ranks in society. Not only are the children of these marriages brought up Catholics, but almost always, as experience has shown us, the Protestant parent becomes a Catholic too.

The excellent houses of education directed by religious orders are another active cause of conversions. If elementary education is almost universal in the United States, it is nevertheless true that the higher institutions of learning are exceedingly defective. The colleges and boarding-schools founded under the direction of the Catholic clergy, though inferior to those of France in the thoroughness of the education they impart and the amount of study required of their pupils, are yet vastly superior to all other American establishments in their method, their discipline, and the attainments of their professors. The consequence is that they are resorted to by numbers of Protestant youth of both sexes. No compulsion is used to make them Catholics; no undue influence is exerted; the press, free as it is, rarely finds excuse for complaint on this score; but facts and doctrines speak for themselves. The good examples and affectionate solicitude which surround these young people, and the friendships they contract, leave a deep impression on their minds, and plant the seed of serious thought, which sooner or later bears fruit. Various circumstances may lead to the final development of this seed. Now perhaps a first great sorrow wakens it into life; now it is quickened by new ideas born of study and experience; in one case the determining influence may be a marriage; in another, intercourse with Catholic society; and not a few may be moved by the falsity of the notions of Catholicism which they find current among Protestants, and which their own experience enables them to detect. This motive operates oftener than people suppose, and generally with those who at school or college seemed most bitterly hostile to the faith. In tine, those who have been educated at Catholic institutions are less prejudiced and better prepared for the action of divine grace, which Providence may send through any one of a thousand channels.

And lastly, Catholicism acts upon the Americans through the medium of the habits and customs to which it gradually attaches them, the result of which is that in the growth of the population the Church makes a constant, an insensible, and what we might call a spontaneous increase. It is a well-known fact that the Catholic families of North America, as a general rule, are distinguished by a character of stability, good order, and moderation which is often wanting in the Yankee race. Now this turns to the advantage of the Church; for it is evident that a people which fixes itself permanently where it has once settled, which concentrates itself, so to speak, has a better chance of acquiring a predominance in the long run than one of migratory habits, always in pursuit of some better state which always eludes it. This truth is nowhere more apparent than in a county of Upper Canada where we spent nearly three years. The county of Glengarry was settled {16} in 1815 by Scotchmen, some of whom were Catholics. The colony increased partly by the natural multiplication of the settlers, partly by immigration, until about 1840, when immigration almost totally ceased, all the lands being occupied. The population was then left to grow by natural increase alone. The Protestants at that time were considerably in the majority; but by 1850 the proportions began to change, and out of 17,576 inhabitants 8,870 were Catholics. In 1860 the majority was completely reversed, and in a population of 21,187 there were 10,919 Catholics; in other words, the latter, by the regular operation of natural causes, had gained every year from one to two per cent, upon the whole. It would not be easy to give a detailed explanation of this fact; we are only conscious that some mysterious and irresistible agency is gradually augmenting the proportion of the Catholic element in American society and weakening the Protestant.

American society might be compared to a troubled expanse of water holding various substances in solution. The solid bottom upon which the waters rest is formed by the deposit of these substances, and day after day, during the moments of rest which follow every agitation of the waves, more and more of the Catholic element is precipitated which the waters bring with them at each successive influx, but fail to carry off again. It is by this human alluvium that our religion grows and extends itself; and if this growth is wonderful, it may be that the effect of the infusion of so much sound doctrine into American society will prove equally astonishing and precious.

Great stress has often been laid upon the good qualities of the American people, but comparatively few have spoken of their faults; not because they had none, but because their faults were lost sight of in the brilliancy of their material prosperity. But recent events have led to more reflection upon this point; so it will not astonish our readers if we point oat one or two, such as the decay of thoughtful, systematic, methodical intelligence among them, in comparison with Europeans; their narrowness of mind; their inaptitude for general ideas; and their sensibly diminishing delicacy of mind. These defects show an unsuspected but serious and rapid degeneracy of the Anglo-American race, and the decline has already perhaps gone further than one would readily believe. If Catholicism, which tends eminently to develop a spirit of method and order, broadness of view and delicacy of sentiment, should combat successfully these failings, it would render a signal service to the United States in return for the liberty which they have granted it.

But Catholics, we should add, are indebted to the United States for something more than simple liberty. They have there learned to appreciate their real power. They have learned by experience how little they have to fear from pure universal liberty, how much strength and influence they can acquire in such a state of society. There is this good and this evil in liberty—that it always proves to the advantage of the strong; so that when there is question of the relations between man and man, it must be a well-regulated liberty, or it will result in the oppression of the weak. But the case is different when it comes to a question of discordant doctrines: man has everything to gain by the triumph of sound, strong principles and the destruction of false and specious theories. In such a contest, let but each side appear in its true colors, and we have nothing to fear for the cause of truth. The United States will at least have had the merit of affording an opportunity for a powerful demonstration of the truth; and great as are the advantages which the Catholic Church can confer upon the country, she herself will reap still greater advantages by conferring them; for it will turn to her benefit in her action upon the world at large.

In fact, the experience of the Church {17} in America has doubtless gone for something in the familiarity which religious minds are gradually acquiring with the principles of political liberty; and thus the growth of American Catholicism is allied to the world-wide reaction which is now taking place after the religious eclipse of the last century. This transformation of the United States, in truth, is only one marked incident in the intellectual revolution which is drawing the whole world toward the Catholic Church—England as well as America, Germany as well as England, even Bulgaria in the far East. The foreign press brings us daily the signs of this progress; and nothing can be easier than to point them out in France under our own eyes. But unfortunately we have been too much in the habit, for the last century, of leading a life of continual mortification, too conscious that we were laughed at by the leaders of public opinion. We crawled along in fear and trembling, creeping close to the walls, dreading at every step to give offence, or to cause scandal, or to lose some of our brethren. Accustomed to see our ranks thinned and whole files carried off in the flower of their youth, we stood in too great fear of the deceitful power of doctrines which seemed to promise everything to man and ask nothing from him in return. And therefore many of us still find it hard to understand the new state of things in which we are making progress without external help. This progress, however, inaugurated by the energy of a few, the perseverance of all, and the overruling hand of divine Providence, is unquestionably going on, and may easily be proved. We have only to visit our churches, attend some of the special retreats for men, or look at the Easter communions, to see what long steps faith and religious practice have taken within the last forty years. The change is most perceptible among the educated classes and in the learned professions. We have heard old professors express their astonishment in comparing the schools of the present time with those of their youth. It was then almost impossible to find a young man at the École Polytechnique, at St. Cyr, or at the École Centrale, with enough faith and enough courage openly to profess his religion; now it may be said that a fifth or perhaps a fourth part of the students openly and unhesitatingly perform their Easter duty. We ourselves remember that no longer ago than 1830 it required a degree of courage of which few were found capable to manifest any religious sentiment in the public lyceums. Voltairianism—or to speak better, an intolerant fanaticism—delighted to cover these faithful few with public ridicule; while now, if we may believe the best authorized accounts, it is only a small minority who openly profess infidelity. We can affirm that in the School of Law the change is quite as great, and it has begun to operate even in that time-honored stronghold of materialism, the School of Medicine.

But what must strike us most forcibly in the examination of these questions is the fact, already pointed out by the Abbé Meignan, that the progress of religion has kept even pace with the extension of free institutions. Wherever the liberal régime has been established, the reaction in favor of religion has become stronger, no doubt because liberty places man face to face with the consequences of his own acts and the necessities of his feeble nature. Man is never so powerfully impelled to draw near to God as when he becomes conscious of his own weakness; never so deeply impressed with the emptiness of false doctrines as when he has experienced their nothingness in the practical affairs of life. The violence of external disorder soon leads him to, reflect upon the necessity of solid, methodical, moral education, such as regulates one's life, and such as the Church alone can impart. And therefore the great change of sentiment of which we have spoken is perceptible chiefly among the educated and liberal classes, while with the ignorant and {18} vulgar infidelity holds its own and is even gaining. The educated classes, more thoughtful, knowing the world and having experience of men, see further and calculate more calmly the tendency of events; with the common people reason and plain sense are often overpowered by the violence of their temperament and the impetuosity of their passions. Ignorance and inordinate desires do the rest, and they imagine that man will know how to conduct without knowing how to govern himself.

Whatever demagogues may say, history proves that the head always rules the body. The period of discouragement and apprehension is past. We shall yet, no doubt, have to go through trials, and violent crises, and perhaps cruel persecutions; but we may hope everything from the future. And why not? If we study the history of the Jewish people, we shall see how God chastises his people in order to rouse them from their moral torpor, and raise them up from apparent ruin by unforeseen means. Weakness, in his hand, at once becomes strength; he asks of us nothing but faith and courage. We have traced his Providence in the methods by which he has stimulated the growth of the American Church—methods all the more effectual because, unlike our own vain enterprises, they worked for a long time in silence and obscurity. These Western bishoprics remained almost unknown up to the day when, the light bursting forth all at once, the world beheld a Church already organized, already strong, where it had not suspected even her existence.

There is a magnificent and instructive scene in Athalie, where the veil of the temple is rent, and discloses to the eyes of the terrified queen, Joas, whom she had believed dead, standing in his glory surrounded by an army. Even so, it seems to us, was the American Church suddenly revealed in all her vigor to the astonished world, when her bishops came two years ago to take their place in the council at Rome. And the same progress is making all over the globe. Noiseless and unobtrusive, it attracts no attention from the world; it is overlooked by Utopian theorists; it goes on quietly in the domain of conscience; but the day will come when its light will break forth and astonish mankind by its brightness. Such are the ways of God!

NOTE.—The greater part of the materials for the preceding article were written or collected during the course of a journey which we made in the United States in 1860. Since then the progress of Catholicism has necessarily been somewhat checked by the events of the lamentable civil war which is desolating the country; but the check has been far less serious than might have reasonably been apprehended. Religion has been kept apart from political dissensions and public disorders; it has only had to suffer the common evils which war, mortality, and general impoverishment have inflicted upon the whole people. If all these things are to have any bad effect upon the progress of the Church, it will be in future years, not now. In fact, all the documents which we have been able to collect show that the numbers of both the faithful and the clergy, instead of falling off, have gone on increasing. In thirty-eight dioceses there are now 275 more priests than there were in 1860; from the five other sees, namely, those of New Orleans, Galveston, Mobile, Natchitoches, and Charleston, we have no returns. This increase is confined almost entirely to the regions in which the Church was already strongest; elsewhere matters have remained about stationary.

Of this number of 275 priests added to the Church in the course of three years, 251 belong to the following fourteen dioceses, namely: Baltimore, Pittsburg, Cincinnati, Cleveland, Brooklyn, Albany, Alton, Chicago, Milwaukee, St. Paul, Detroit, Fort Wayne, Vincennes, and Hartford. The last-named belongs to the {19} Northeastern or New England group, all the others to the Central and Western. Thus fourteen dioceses alone show nine-tenths of the total increase, and the others divide the remaining tenth among them in very minute fractions. From some states, it is true, the returns are very meagre, and from others they are altogether wanting; but the disproportion is so strong as to leave no doubt that the future conquests of the Church in the United States will be gained, as we have already said, principally in the Middle and Western States.

E. R.