Chapter 9 No.9

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.

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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 Ir?," 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.

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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.

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ECCLESIASTICUS, CHAP. XLIV., 1-15v.

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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."

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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").

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."