Phila delphia > Fifty Years in the Church of Rome by Pastor Charles Chiniquy (page 4 of 5) Web WStS  powered by Google™

CHAPTER 46 Back to Top

The most desolate work of a sincere Catholic priest is the study of the Holy Fathers. He does not make a step in the labyrinth of their discussions and controversies without seeing the dreams of his theological studies and religious views disappear as the thick morning mist, when the sun rises above the horizon. Bound as he is, by a solemn oath, to interpret the Holy Scriptures only according to the unanimous consent of the Holy Fathers, the first thing which puzzles and distresses him is their absolute want of unanimity on the greater part of the subjects which they discuss. The fact is, that more than two-thirds of what one Father has written is to prove that what some other Holy Father has written is wrong and heretical.

The student of the Fathers not only detects that they do not agree with one another, but finds that many of them do not even agree with themselves. Very often they confess that they were mistaken when they said this or that; that they have lately changed their minds; that they now hold for saving truth what they formerly condemned as a damning error!

What becomes of the solemn oath of every priest in presence of this undeniable fact? How can he make an act of faith when he feels that its foundation is nothing but falsehood?

No words can give an idea of the mental tortures I felt when I saw positively that I could not, any longer, preach on the eternity of the suffering of the damned, nor believe in the real presence of the body, soul, and divinity of Christ in the sacrament of communion; nor in the supremacy of the sovereign Pontiff of Rome, nor in any of the other dogmas of my church, without perjuring myself! For there was not one of those dogmas which had not been flatly and directly denied by some Holy Fathers.

It is true, that in my Roman Catholic theological books I had long extracts of Holy Fathers, very clearly supporting and confirming my faith in those dogmas. For instance, I had the apostolic liturgies of St. Peter, St. Mark, and St. James, to prove that the sacrifice of the mass, purgatory, prayers for the dead, transubstantiation, were believed and taught from the very days of the apostles. But what was my dismay when I discovered that those liturgies were nothing else than vile and audacious forgeries presented to the world, by my Popes and my church, as gospel truths. I could not find words to express my sense of shame and consternation, when I became sure that the same church which had invented those apostolical liturgies, had accepted and circulated the false decretals of Isidore, and forged innumerable additions and interpolations to the writings of the Holy Fathers, in order to make them say the very contrary of what they intended.

How many times, when alone, studying the history of the shameless fabrications, I said to myself: "Does the man whose treasury is filled with pure gold, forge false coins, or spurious pieces of money? No! How, then, is it possible that my church possess the pure truth, when she has been at work during so many centuries, to forge such egregious lies, under the names of liturgies and decretals, about the holy mass, purgatory, the supremacy of the Pope, ect. If those dogmas could have been proved by the gospel and the true writings of the Fathers, where was the necessity of forging lying documents? Would the Popes and councils have treasuries with spurious bank bills, if they had had exhaustless mines of pure gold in hand? What right has my church to be called holy and infallible, when she is publicly guilty of such impostures."

From my infancy I had been taught, with all the Roman Catholics, that Mary is the mother of God, and many times, every day, when praying to her, I used to say, "Holy Mary, mother of God, pray for me." But what was my distress when I read in the "Treatise on Faith and Creed," by Augustine, Chapter iv. 9, these very words: "When the Lord said, 'Woman, what have I to do with thee? Mine hour is not yet come' (John ii. 4), He rather admonishes us to understand that, in respect of His being God, there was no mother for Him."

This was so completely demolishing the teachings of my church, and telling me that it was blasphemy to call Mary mother of God, that I felt as if struck with a thunderbolt.

Several volumes might be written, if my plan were to give the story of my mental agonies, when reading the Holy Fathers. I found their furious battles against each other, and reviewed their fierce divisions on almost every subject. The horror of many of them, at the dogmas which my church had taught to make me believe from my infancy, as the most solemn and sacred revelations of God to man, such as transubstantiation, auricular confession, purgatory, the supremacy of Peter, the absolute supremacy of the Pope over the whole Church of Christ. Yes! what thrilling pages I would give to the world, were it my intention to portray, in their true colours, the dark clouds, the flashing lights and destructive storms which, during the long and silent hours of many nights I spent in comparing the Fathers with the Word of God and the teachings of my church. Their fierce and constant conflicts; their unexpected, though undeniable oppositions to many of the articles of the faith I had to believe and preach, were coming to me, day after day, as the barbed darts thrown at the doomed whale when coming out of the dark regions of the deep to see the light and breathe the pure air.

Thus, as the unexpected contradictions of the Holy Fathers to the tenets of my church, and their furious and uncharitable divisions among themselves, were striking me, I plunged deeper and deeper in the deep waters of the Fathers and the Word of God, with the hope of getting rid of the deadly darts which were piercing my Roman Catholic conscience. But, it was in vain. The deeper I went, the more the deadly weapons would stick to the flesh and bone of my soul. How deep was the wound I received from Gregory the Great, one of the most learned Popes of Rome, against the supremacy and universality of the power of the Pope of Rome as taught today, the following extracts from his writings will show: "I say confidently, Whosoever calls himself Universal Priest, or desires so to be called, is in his pride the forerunner of Antichrist, because, in his pride, he sets himself before the rest." [*]

These words wounded me very painfully. I showed them to Mr. Brassard, saying: "Do you not see here the incontrovertible proof of what I have told you many times, that, during the first six centuries of Christianity, we do not find the least proof that there was anything like our dogma of the supreme power and authority of the Bishop of Rome, or any other bishop, over the rest of the Christian world? If there is anything which comes to the mind with an irresistible force, when reading the Fathers of the first centuries, it is that, not one of them had any idea that there was, in the church, any man chosen by God, to be, in fact or name, the universal and supreme Pontiff. With such an undeniable fact before us, how can we believe and say that the religion we profess and teach is the same which was preached from the beginning of Christianity?"

"My dear Chiniquy," answered Mr. Brassard, "did I not tell you, when you bought the Holy Fathers, that you were doing a foolish and dangerous thing? In every age, the man who singularizes himself and walks out of the common tracks of life is subject to fall into ridicule. As you are the only priest in Canada who has the Holy Fathers, it is thought and said, in many quarters, that it is through pride you got them; that it is to raise yourself above the rest of the clergy, that you study them, not at home, but that you carry some wherever you go. I see, with regret, that you are fast losing ground in the mind, not only of the bishop, but of the priests in general, on account of your indomitable perseverance in giving all your spare time to their study. You are also too free and imprudent in speaking of what you call the contradictions of the Holy Fathers, and their want of harmony with some of our religious views. Many say that this too great application to study, without a moment of relaxation, will upset your intelligence and trouble your mind. They even whisper that there is danger ahead of your faith, which you do not suspect, and that they would not be surprised if the reading of the Bible and the Holy Fathers would drive you into the abyss of Protestantism. I know that they are mistaken, and I do all in my power to defend you. But, I thought, as your most devoted friend, that it was my duty to tell you those things, and warn you before it is too late."

I replied: "Bishop Prince told me the very same things, and I will give you the answer he got from me; 'When you ordain a priest, do you not make him swear that he will never interpret the Holy Scriptures except according to the unanimous consent of the Holy Fathers? Ought you not, then, to know what they teach? For, how can we know their unanimous consent without studying them? Is it not more than strange that, not only the priests do not study the Holy Fathers, but the only one in Canada who is trying to study them, is turned into ridicule and suspected of heresy? Is it my fault if that precious stone, called 'unanimous consent of the Holy Fathers,' which is the very foundation of our religious belief and teaching, is to be found nowhere in them? Is it my fault if Origen never believed in the eternal punishment of the damned; if St. Cyprian denied the supreme authority of the Bishop of Rome; if St. Augustine positively said that nobody was obliged to believe in purgatory; if St. John Chrysostom publicly denied the obligation of auricular confession, and the real presence of the body of Christ in the eucharist? Is it my fault if one of the most learned and holy Popes, Gregory the Great, has called by the name of Antichrist, all his successors, for taking the name of supreme Pontiff, and trying to persuade the world that they had, by divine authority, a supreme jurisdiction and power over the rest of the church?"

"And what did Bishop Prince answer you?" rejoined Mr. Brassard.

"Just as you did, by expressing his fears that my too great application to the study of the Bible and the Holy Fathers, would either send me to the lunatic asylum, or drive me into the bottomless abyss of Protestantism."

I answered him, in a jocose way: "That if the too great study of the Bible and the Holy Fathers were to open me the gates of the lunatic asylum, I feared I would be left alone there, for I know that they are keeping themselves at a respectable distance from those dangerous writings." I added seriously, "So long as God keeps my intelligence sound, I cannot join the Protestants, for the numberless and ridiculous sects of these heretics are a sure antidote against their poisonous errors. I will not remain a good Catholic on account of the unanimity of the Holy Fathers, which does not exist, but I will remain a Catholic on account of the grand and visible unanimity of the prophets, apostles, and the evangelists with Jesus Christ. My faith will not be founded upon the fallible, obscure, and wavering words of Origen, Tertullian, Chrysostom, Augustine, or Jerome; but on the infallible word of Jesus, the Son of God, and of His inspired writers: Matthew, Mark, Luke, John, Peter, James, and Paul. It is Jesus, and not Origen, who will now guide me; for the second was a sinner, like myself, and the first is for ever my Saviour and my God. I know enough of the Holy Fathers to assure your lordship that the oath we take of accepting the Word of God according to their unanimous consent is a miserable blunder, if not a blasphemous perjury. It is evident that Pius IV., who imposed the obligation of that oath upon us all, never read a single volume of the Holy Fathers. He would not have been guilty of such an incredible blunder, if he had known that the Holy Fathers are unanimous in only one thing, which is to differ from each other on almost everything; except, we suppose, that, like the last Pope, he was too fond of good champagne, and that he wrote that ordinance after a luxurious dinner."

I spoke this last sentence in a half-serious and half-joking way.

The Bishop answered: "Who told you that about our last Pope?" "Your lordship," I answered, "told me that, when you complimented me on the apostolical benediction which the present Pope sent me through my Lord Baillargeon, 'that his predecessor would not have given me his benediction for preaching temperance, because he was too fond of wine!'"

"Oh yes! yes! I remember it now," answered the bishop. "But it was a bad joke on my part, which I regret."

"Good or bad joke," I replied, "it is not the less a fact that our last Pope was too fond of wine. There is not a single priest of Canada who has gone to Rome without bringing that back as a public fact from Italy."

"And what did my Lord Prince say to that," asked again Mr. Brassard.

"Just as when he was cornered by me, on the subject of the Virgin Mary, he abruptly put an end to the conversation by looking at his watch, and saying that he had a call to make at that very hour."

Not long after that painful conversation about the Holy Fathers, it was the will of God, that a new arrow should be thrust into my Roman Catholic conscience, which went through and through, in spite of myself.

I had been invited to give a course of three sermons at Vareness. The second day, at tea time, after preaching and hearing confessions for the whole afternoon, I was coming from the church with the curate, when, half-way to the parsonage, we were met by a poor man, who looked more like one coming out of the grave, than a living man; he was covered with rags, and his pale and trembling lips indicated that he was reduced to the last degree of human misery. Taking off his hat, through respect for us, he said to Rev. Primeau, with a trembling voice: "You know, Mr. le Cure, that my poor wife died, and was buried ten days ago, but I was too poor to have a funeral service sung the day she was buried, and I fear she is in purgatory, for almost every night I see her, in my dreams, wrapped up in burning flames. She cries to me for help, and asks me to have a high mass sung for the rest of her soul. I come to ask you to be so kind as to sing that high mass for her."

"Of course," answered the curate, "your wife is in the flames of purgatory, and suffers there the most unspeakable tortures, which can be relieved only by the offering of the holy sacrifice of mass. Give me five dollars and I will sing that mass to-morrow morning."

"You know very well, Mr. le Cure," answered the poor man, in a most supplicating tone, "that my wife has been sick, as well as myself, a good part of the year. I am too poor to give you five dollars!"

"If you cannot pay, you cannot have any mass sung. You know it is the rule. It is not in my power to change it."

These words were said by the curate with a high and unfeeling tone, which were in absolute contrast with the solemnity and distress of the poor sick man. They made a very painful impression upon me, for I felt for him. I know the curate was well-off, at the head of one of the richest parishes of Canada; that he had several thousand dollars in the bank. I hoped, at first, that he would kindly grant the petition presented to him without speaking of the pay, but I was disappointed. My first thought, after hearing this hard rebuke, was to put my hand in my pocket and take out one of the several five-dollar gold pieces I had, and give it to the poor man, that he might be relieved from his terrible anxiety about his wife. It came also to my mind to say to him: "I will sing you high mass for nothing to-morrow." But alas! I must confess, to my shame, I was too cowardly to do that noble deed. I had a sincere desire to do it, but was prevented by the fear of insulting that priest, who was older than myself, and for whom I had always entertained great respect. It was evident to me that he would have taken my action as a condemnation of his conduct. When I was feeling ashamed of my own cowardice, and still more indignant against myself than against the curate, he said to the disconcerted poor man: "That woman is your wife; not mine. It is your business, and not mine, to see how to get her out of purgatory."

Turning to me, he said, in the most amiable way: "Please, sir, come to tea."

We hardly started, when the poor man, raising his voice, said, in a most touching way: "I cannot leave my poor wife in the flames of purgatory; if you cannot sing a high mass, will you please say five low masses to rescue her soul from those burning flames?"

The priest turned towards him and said: "Yes, I can say five masses to take the soul of your wife out of purgatory, but give me five shillings; for you know the price of a low mass is one shilling."

The poor man answered: "I can no more give one dollar than I can five. I have not a cent; and my three poor little children are as naked and starving as myself."

"Well! well," answered the curate, "when I passed this morning before your house, I saw two beautiful sucking pigs. Give me one of them, and I will say your five low masses."

The poor man said: "These small pigs were given me by a charitable neighbour, that I might raise them to feed my poor children next winter. They will surely starve to death, if I give my pigs away."

But I could not listen any longer to that strange dialogue; every word of which fell upon my soul as a shower of burning coals. I was beside myself with shame and disgust. I abruptly left the merchant of souls finishing his bargains, went to my sleeping-room, locked the door, and fell upon my knees to weep to my heart's content.

A quarter of an hour later, the curate knocked at my door, and said, "Tea is ready; please come down!" I answered: "I am not well; I want some rest. Please excuse me if I do not take my tea to-night."

It would require a more eloquent pen than mine, to give the correct history of that sleepless night. The hours were dark and long.

"My God! my God!" I cried, a thousand times, "is it possible that, in my so dear Church of Rome, there can be such abominations as I have seen and heard today? Dear and adorable Saviour, if Thou wert still on earth, and should see the soul of a daughter of Israel fallen into a burning furnace, wouldst Thou ask a shilling to take it out? Wouldst Thou force the poor father, with his starving children, to give their last morsel of bread, to persuade Thee to extinguish the burning flames? Thou hast shed the last drop of Thy blood to save her. And how cruel, how merciless, we, Thy priests, are, for the same precious soul! But are we really Thy priests? Is it not blasphemous to call ourselves Thy priests, when not only we will not sacrifice anything to save that soul, but will starve the poor husband and his orphans? What right have we to extort such sums of money from Thy poor children to help them out of purgatory? Do not Thy apostles say that Thy blood alone can purify the soul?

"Is it possible that there is such a fiery prison for the sinners after death, and that neither Thyself nor any of Thy apostles has said a word about it? Several of the Fathers consider purgatory as of Pagan origin. Tertullian spoke of it only after he had joined the sect of the Montanists, and he confesses that it is not through the Holy Scriptures, but through the inspiration of the Paraclete of Montanus that he knows anything about purgatory. Augustine, the most learned and pious of the Holy Fathers, does not find purgatory in the Bible, and positively says that its existence is dubious; that every one may believe what he thinks proper about it. Is it possible that I am so mean as to have refused to extend a helping hand to that poor distressed man, for fear of offending the cruel priest? "We priests believe, and say that we can help souls out of the burning furnace of purgatory, by our prayers and masses: but instead of rushing to their rescue, we turn to the parents, friends, the children of those departed souls, and say: 'Give me five dollars; give me a shilling, and I will put an end to those tortures; but if you refuse us that money, we will let your father, husband, wife, child, or friend endure those tortures, hundreds of years more! Would not the people throw us into the river, if they could once understand the extent of our meanness and avarice? Ought we not to be ashamed to ask a shilling to take out of the fire a human being who calls us to the rescue? Who, except a priest, can descend so low in the regions of depravity?"

It would take too long to give the thoughts which tortured me during that terrible night. I literally bathed my pillow with my tears. Before saying my mass next morning, I went to confess my criminal cowardice and want of charity towards that poor man, and also the terrible temptation against my faith which tortured my conscience during the long hours of that night! And I repaired my cowardice by giving five dollars to that poor man.

I spent the morning in hearing confessions till ten o'clock, when I delivered a very exciting sermon on the malice of sin, proved by the sufferings of Christ on the cross. This address gave a happy diversion to my mind, and made me forget the sad story of the sucking pig. After the sermon, the curate took me by the hand to his dining-room, where he gave me, in spite of myself, the place of honour.

He had the reputation of having one of the best cooks of Canada, in the widow of one of the governors of Nova Scotia, whom he had as his housekeeper. The dishes before our eyes did not diminish his good reputation. The first dish was a sucking pig, roasted with an art and perfection as I had never seen; it looked like a piece of pure gold, and its smell would have brought water to the lips of the most penitent anchorite.

I had not tasted anything for the last twenty-four hours; had preached two exciting sermons, and spent six hours in hearing confessions. I felt hungry; and the sucking pig was the most tempting thing to me. It was a real epicurean pleasure to look at it and smell its fragrance. Besides, that was a favourite dish with me. I cannot conceal that it was with real pleasure that I saw the curate, after sharpening his long, glittering knife on the file, cutting a beautiful slice from the shoulder, and offering it to me. I was too hungry to be over patient. My knife and fork had soon done their work. I was carrying to my mouth the tempting and succulent mouthful when, suddenly, the remembrance of the poor man's sucking pig came to my mind. I laid the piece on my plate, and with painful anxiety, looked at the curate and said: "Will you allow me to put you a question about this dish?"

"Oh! yes: ask me not only one, but two questions, and I will be happy to answer you to the best of my ability," answered he, with his fine manners.

"Is this the sucking pig of the poor man of yesterday?" I asked.

With a convulsive fit of laughter, he replied: "Yes; it is just it. If we cannot take away the soul of the poor woman out of the flames of purgatory, we will, at all events, eat a fine sucking pig!" The other thirteen priests filled the room with laughter, to show their appreciation of their host's wit.

However, their laughter was not of long duration. With a feeling of shame and uncontrollable indignation, I pushed away my plate with such force, that it crossed the table and nearly fell on the floor; saying, with a sentiment of disgust which no pen can describe: "I would rather starve to death than eat of that execrable dish; I see in it the tears of the poor man; I see the blood of his starving children; it is the price of a soul. No! no, gentlemen; do not touch it. You know, Mr. Curate, how 30,000 priests and monks were slaughtered in France, in the bloody days 1792. It was for such iniquities as this that God Almighty visited the church in France. The same future awaits us here in Canada, the very day that people will awaken from their slumber and see that, instead of being ministers of Christ, we are the vile traders of souls, under the mask of religion."

The poor curate, stunned by the solemnity of my words, as well as by the consciousness of his guilt, lisped some excuse. The sucking pig remained untouched; and the rest of the dinner had more the appearance of a burial ceremony than of a convivial repast. By the mercy of God, I had redeemed my cowardice of the day before. But I had mortally wounded the feelings of that curate and his friends, and for ever lost their goodwill.

It is in such ways that God was directing the steps of His unprofitable servant through ways unknown to him. Furious storms were constantly blowing around my fragile bark, and tearing my sails into fragments. But every storm was pushing me, in spite of myself, towards the shores of eternal life, where I was to land safely, a few years later.

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CHAPTER 47 Back to Top

On the 15th of December, 1850, I received the following letter:

"Chicago, Ill., December 1st, 1850.

"Rev. Father Chiniquy:

"Apostle of Temperance of Canada.

"Dear Sir: When I was in Canada, last fall, I intended to confer with you on a very important subject, but you were then working in the diocese of Boston, and my limited time prevented me from going so far to meet you. You are aware that the lands of the State of Illinois and the whole valley of the Mississippi are among the richest and most fertile of the world. In a near future, those regions, which are now a comparative wilderness, will be the granary, not only of the United States, but of the whole world; and those who will possess them will not only possess the very heart and arteries of this young and already so great republic, but will become its rulers.

"It is our intention, without noise, to take possession of those vast and magnificent regions of the west in the name and for the benefit of our holy Church. Our plan to attain that object, is as sure as easy. There is, every year, an increasing tide of emigration from the Roman Catholic regions of Europe and Canada towards the United States. Unfortunately, till now, our emigrants have blindly scattered themselves among the Protestant populations, which too often absorb them and destroy their faith.

"Why should we not direct their steps to the same spot? Why should we not, for instance, induce them to come and take possession of these fertile states of Illinois, Missouri, Iowa, Kansas, ect. They can get those lands now, at a nominal price. If we succeed, as I hope we will, our holy Church will soon count her children here by ten and twenty millions, and through their numbers, their wealth and unity, they will have such a weight in the balance of power that they will rule everything.

"The Protestants, always divided among themselves, will never form any strong party without the help of the united vote of our Catholic people; and that party alone, which will ask and get our help by yielding to our just demands, will rule the country. Then, in reality, though not in appearance, our holy Church will rule the United States, as she is called by our Saviour Himself to rule the whole world. There is, today, a wave of emigrants from Canada towards the United States, which, if not stopped or well directed, is threatening to throw the good French Canadian people into the mire of Protestantism. Your countrymen, when once mixed with the numberless sects which try to attract them, are soon shaken in their faith. Their children sent to Protestant schools, will be unable to defend themselves against the wily and united efforts made to pervert them.

"But put yourself at the head of the emigrants from Canada, France and Belgium; prevent them from settling any longer among the Protestants, by inducing them to follow you to Illinois, and with them, you will soon see here, a Roman Catholic people, whose number, wealth and influence will amaze the world. God Almighty has wonderfully blessed your labours in Canada in that holy cause of temperance. But now the work is done, the same Great God presents to your Christian ambition a not less great and noble work for the rest of your life. Make use of your great influence over your countrymen to prevent them from scattering any longer among Protestants, by inducing them to come here, in Illinois. You will then lay the foundation of a Roman Catholic French people, whose piety, unity, wealth and number will soon renew and revive, on this continent, the past and fading glories of the Church of France.

"We have already, at Bourbonnais, a fine colony of French Canadians. They long to see and hear you. Come and help me to make that comparatively small, though thriving people, grow with the immigrants from the French-speaking countries of Europe and America, till it covers the whole territory of Illinois with its sturdy sons and pious daughters. I will ask the Pope to make you my coadjutor, and you will soon become my successor, for I already feel too weak and unhealthy to bear alone the burden of my too large diocese.

"Please consider what I propose to you before God, and answer me. But be kind enough to consider this overture as strictly confidential between you and me, till we have brought our plans into execution.

"Truly yours, Olvi Vandeveld,
"Bishop of Chicago."

I answered him that the Bishops of Boston, Buffalo and Detroit, had already advised me to put myself at the head of the French Canadian immigration, in order to direct its tide towards the vast and rich regions of the west. I wrote him that I felt as he did, that it was the best way to prevent my countrymen from falling into the snares laid before them by Protestants, among whom they were scattering themselves. I told him that I would consider it a great honour and privilege to spend the last part of my life in extending the power and influence of our holy Church over the Untied States, and that I would, in June next, pay my respects to him in Chicago, when on my way towards the colony of my countrymen at Bourbonnais Grove. I added that after I should have seen those territories of Illinois and the Mississippi valley, with my own eyes, it would be more easy to give him a definite answer. I ended my letter by saying: "But I respectfully request your lordship to give up the idea of selecting me for your coadjutor, or successor. I have already twice refused to become a bishop. That high dignity is too much above my merits and capacities to be ever accepted by me. I am happy and proud to fight the battles of our holy Church; but let my superiors allow me to continue to remain in her ranks as a simple soldier, to defend her honour and extend her power. I may, then, with the help of God, do some good. But I feel, and know that I would spoil everything, if raised to an elevated position, for which I am not fit."

Without speaking to anybody of the proposition of the Bishop of Chicago, I was preparing to go and see the new field where he wanted me to work, when, in the beginning of May, 1851, I received a very pressing invitation from my Lord Lefebre, Bishop of Detroit, to lecture on temperance to the French Canadians who were, then, forming the majority of the Roman Catholics of that city.

That bishop had taken the place of Bishop Rese, whose public scandals and infamies had covered the whole Catholic Church of America with shame. During the last years he had spent in his diocese, very few weeks had past without his being picked up beastly drunk in the lowest taverns, and even in the streets of Detroit, and dragged, unconscious to his place.

After long and vain efforts to reform him, the Pope and bishops of America had happily succeeded in persuading him to go to Rome, and pay his respects to the so-called vicar of Jesus Christ. This was a snare too skillfully laid to be suspected by the drunken bishop. He had hardly set his feet in Rome when the inquisitors threw him into one of their dungeons, where he remained till the republicans set him at liberty, in 1848, after Pope Pius IX. had fled to Civita Vecchia. In order to blot out from the face of his Church the black spots with which his predecessor had covered it, Bishop Lefebre made the greatest display of zeal for the cause of temperance. As soon as he was inducted, he invited his people to follow his example and enroll themselves under its banners, in a very powerful address on the evils caused by the use of intoxicating drinks. At the end of his eloquent sermon, laying his right hand on the altar, he made a solemn promise never to drink any alcoholic liquors.

His telling sermon on temperance, with his solemn and public promise, were published through almost all the papers of that time, and I read it many times to the people with good effect. When, on my way to Illinois, I reached the city of Detroit to give the course of lectures demanded by the bishop, in the first week of June. Though the bishop was absent, I immediately began to preach to an immense audience in the Cathedral. I had agreed to give five lectures, and it was only during the third one that Bishop Lefebre arrived. After paying me great compliments for my zeal and success in the temperance cause, he took me by the hand to his dining-room, and said: "Let us go and refresh ourselves."

I shall never forget my surprise and dismay when I perceived the long dining table, covered with bottles of brandy, wine, beer, ect., prepared for himself and his six or seven priests, who were already around it, joyfully emptying their glasses. My first thought was to express my surprise and indignation, and leave the room in disgust, but by a second and better thought I waited a little to see more of that unexpected spectacle. I accepted the seat offered me by the bishop at his right hand.

"Father Chiniquy," he said, "this is the sweetest claret you ever drank." And before I could utter a word, he had filled my large glass with the wine, and drank his own to my health.

Looking at the bishop in amazement, I said, "What does this mean, my lord?"

"It means that I want to drink with you the best claret you ever tasted."

"Do you take me for a comedian?" I replied, with lips trembling with indignation.

"I did not invite you to play a comedy," he answered. "I invited you to lecture on temperance to my people, and you have done it in a most admirable way, these last three days. Though you did not see me, I was present at this evening's address. I never heard anything so eloquent on that subject as what you said. But now that you have fulfilled your duty, I must do mine, which is to treat you as a gentleman, and drink that bottle of wine with you."

"But, my lord, allow me to tell you that I would not deserve to be called or treated as a gentleman, were I vile enough to drink wine after the address I gave this evening."

"I beg your pardon for differing from you," answered the bishop. "Those drunken people to whom you spoke so well against the evils on intemperance, are in need of the stringent and bitter remedies you offer them in your teetotalism. But here we are sober men and gentlemen, we do not want such remedies. I never thought that the physicians were absolutely bound to take the pills they administered to their patients."

"I hope your lordship will not deny me the right you claim for yourself, to differ with me in this matter. I entirely differ from you, when you say that men who drink as you do with your priests, have a right to be called sober men."

"I fear, Mr. Chiniquy, that you forget where you are, and to whom you speak just now," replied the bishop.

"It may be that I have made a blunder, and that I am guilty of some grave error in coming here, and speaking to you as I am doing, my lord. In that case, I am ready to ask your pardon. But before I retract what I have said, please allow me to respectfully ask you a very simple question."

Then taking from my pocket-book his printed address, and his public and solemn promise never to drink, neither to offer any intoxicating drinks to others, I read it aloud, and said: "Are you the same Bishop of Detroit, called Lefebre, who has made this solemn promise? If you are not the same man, I will retract and beg your pardon, but if you are the same, I have nothing to retract."

My answer fell upon the poor bishop as a thunderbolt.

He lisped some unintelligible and insignificant explanation, which, however, he ended by a coup d'etat, in saying:

"My dear Mr. Chiniquy, I did not invite you to preach to the bishop, but only to the people of Detroit."

"You are right, my lord, I was not called to preach to the bishop, but allow me to tell you that if I had known sooner, that when the Bishop of Detroit, with his priests, solemnly, publicly, and with their right hand on the altar, promised that they would never drink any intoxicating drinks, it means that they will drink and fill themselves with those detestable liquors, till their brains shiver with their poisonous fumes, I would not have troubled you with my presence or my remarks here. However, allow me to tell your lordship to be kind enough to find another lecturer for your temperance meetings. For I am determined to take the train to-morrow morning for Chicago."

There is no need to say that, during that painful conversation, the priests (with only one exception) were as full of indignation against me as they were full of wine. I left the table and went to my sleeping apartment, overwhelmed with sadness and shame.

Half an hour later, the bishop was with me, conjuring me to continue my lectures, on account of the fearful scandals which would result from my sudden and unexpected exit from Detroit, when the whole people had the assurance from me, that very night, that I would continue to lecture the two following evenings. I acknowledged that there would be a great scandal, but I told him that he was the only one responsible for it by his want of faith and consistency.

He, at first, tried to persuade me that he was ordered to drink, by his own physicians, for his health; but I showed him that this was a miserable illusion. He then said that he regretted what had occurred, and confessed that it would be better if the priests practiced what they preached to the people. After which, he asked me, in the name of our Lord Jesus Christ, to forget the errors of the bishops and priests of Detroit, in order to think only of the good which the conversion of the numberless drunkards of that city would do to the people.

He spoke to me with such earnestness of the souls saved, the tears dried, the happiness restored to hundreds of families, by temperance, that he touched the most sensitive chords of my heart, and got from me the promise that I would deliver the other two expected lectures. He was so glad, that he pressed me on his bosom, and gave me, what we call in France, Le baiser de paix (kiss of peace), to show me his esteem and gratitude.

When alone, I tried to drown in a sound sleep the sad emotions of that evening; but it was impossible. That night was to be again a sleepless one to me. The intemperance of that high dignitary and his priests filled me with an unspeakable horror and disgust. Many times, during the dark hours of that night, I head as if it were a voice saying to me, "Do you not see that the bishops and priests of your church do not believe a word of their religion? Their only object is to throw dust in the eyes of the people, and live a jolly life. Do you not see that you do not follow the Word of God, but only the vain and lying traditions of men in the Church of Rome? Come out of it. Break the heavy yoke which is upon you, and follow the simple, pure religion of Jesus Christ."

I tried to silence that voice by saying to myself: "These sins are not the sins of my holy church; they are the sins of individuals. It was not the fault of Christ if Judas was a thief! It is not more the fault of my holy church if this bishop and his priests are drunkards and worldly men. Where will I go if I leave my church? Will I not find drunkards and infidels everywhere I may go in search of a better religion?"

The dawn of the next day found me feverish, and unable to get any rest in my bed. Hoping that the first fresh air of the morning would do me good, I went to the beautiful garden, covered with fruit trees of all kinds, which was, then, around the episcopal residence. But what was my surprise to see the bishop leaning on a tree, with his handkerchief over his face, and bathed in tears. I approached him with the least noise possible. I saw that he did not perceive me. By the motion of his head and shoulders, it became evident to me that he was in anguish of soul. I said to him: "My dear bishop, what is the matter? Why do you weep and cry at such an earl hour?"

Pressing my hand convulsively in his, he answered:

"Dear Father Chiniquy, you do not yet know the awful calamity which has befallen me this night?"

"What calamity?" I asked.

"Do you not remember," he answered, "that young priest who was sitting at your right hand last evening? Well! he went away, during the night, with the wife of a young man, whom he had seduced, and stole four thousand dollars from me before he left."

"I am not at all surprised at that, when I remember how that priest emptied his glasses of beer and wine last night," I answered. "When the blood of a man is heated by those fiery liquors, it is sheer absurdity to think that he will keep his vow of chastity."

"You are right! You are right! God Almighty has punished me for breaking the public pledge I had taken never to drink any intoxicating drinks. We want a reform in our midst, and we will have it,'" he answered. "But what horrible scandal! One of my young priests gone with that young wife, after stealing four thousand dollars from me! Great God! Must we not hide our face now, in this city?"

I could say nothing to alleviate the sorrow of the poor bishop, but to mingle my tears of shame and sorrow with his. I went back to my room, where I wept a part of the day, to my heart's content, on the unspeakable degradations of that priesthood of which I had been so proud, and about which I had such exalted views when I entered its ranks, before I had an inside view of its dark mysteries.

Of course, the next two days that I was the guest of Bishop Lefebre, not a single drop of intoxicating drink was seen on the table. But I know that not long after, that representative of the Pope forgot again his solemn vows, and continued with his priests, drinking, till he died a most miserable death in 1875.

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CHAPTER 48 Back to Top

The journey from Detroit to Chicago, in the month of June, 1851, was not so pleasant as it is today. The Michigan Central Railroad was completed, then, only to New Buffalo. We took the steamer there and crossed Lake Michigan to Chicago, where we arrived the next morning, after nearly perishing in a terrible storm. On the 15th of June, I first landed, with the greatest difficulty, on a badly wrecked wharf, at the mouth of the river. Some of the streets I had to cross in order to reach the bishop's place were almost impassable. In many places loose planks had been thrown across them to prevent people from sinking in the mud and quicksands.

The first sight of Chicago, was then far from giving an idea of what that city has become in 1884. Though it had rapidly increased the last ten years, its population was then not much more than 30,000. The only line of railroad finished was from Chicago to Aurora, about forty miles. The whole population of the State of Illinois was then not much beyond 200,000. today, Chicago alone numbers more than 500,000 souls within her limits. Probably more grain, lumber, beef and pork, are now bought and sold in a single day in Chicago than were then in a whole year.

When I entered the miserable house called the "bishop's palace," I could hardly believe my eyes. The planks of the lower floor, in the diningroom, were floating, and it required a great deal of ingenuity to keep my feet dry while dining with him for the first time. But the Christian kindness and courtesy of the bishop, made me more happy in his poor house, than I felt, later, in the white marble palace built by his haughty successor, C. Regan.

There were, then, in Chicago about 200 French Canadian families, under the pastorate of the Rev. M. A. Lebel, who, like myself, was born in Kamouraska. The drunkenness and other immoralities of the clergy, pictured to me by that priest, surpassed all I had ever heard known.

After getting my promise that I would never reveal the fact before his death, he assured me that the last bishop had been poisoned by one of his grand vicars in the following way. He said, the grand vicar, being father confessor of the nuns of Loretto, had fallen in love with one of the so-called virgins, who died a few days after becoming the mother of a still-born child.

This fact having transpired, and threatening to give a great deal of scandal, the bishop thought it was his duty to make an inquest, and punish his priest, if he should be found guilty. But the grand vicar, seeing that his crime was to be easily detected, found that the shortest way to escape exposure was to put an end to the inquest by murdering the poor bishop. A poison very difficult to detect, was administered, and the death of the prelate soon followed, without exciting any surprise in the community.

Horrified by the long and minute details of that mystery of iniquity, I came very near returning to Canada, immediately, without going any further. But after more mature consideration, it seemed to me that these awful iniquities on the part of the priests of Illinois was just the reason why I should not shut my eyes to the voice of God, if it were His will that I should come to take care of the precious souls He would trust to me. I spent a week in Chicago lecturing on temperance every evening, and listening during the days to the grand plans the bishop was maturing, in order to make our Church of Rome the mistress and ruler of the magnificent valley of the Mississippi, which included the States of Minnesota, Iowa, Missouri, Kansas, Mississippi, ect. He clearly demonstrated to me, that once mistress of the incalculable treasures of those rich lands, through the millions of her obedient children, our church would easily command the respect and the submission of the less favoured States of the east. My zeal for my church was so sincere that I would have given, with pleasure, every drop of my blood, in order to secure to her such a future of power and greatness. I felt really happy and thankful to God that He should have chosen me to help the Pope and the bishops realize such a noble and magnificent project. Leaving Chicago, it took me nearly three days to cross that vast prairies, which were then a perfect wilderness, between Chicago and Bourbonnais, where I spent three weeks in preaching and exploring the country, extending from Kankakee river to the south-west, towards the Mississippi. It was only then that I plainly understood the greatness of the plans of the bishop, and that I determined to sacrifice the exalted position God had given me in Canada to guide the steps of the Roman Catholic emigrants from France, Belgium and Canada, towards the regions of the west, in order to extend the power and influence of my church all over the United States. On my return to Chicago, in the second week of July, all was arranged with the bishop of my coming back in the autumn, to help him to accomplish his gigantic plans. However, it was understood between us that my leaving Canada for the United States, would be kept a secret till the last hour, on account of the stern opposition I expected from my bishop. The last thing to be done, on my return to Canada, in order to prepare the emigrants to go to Illinois, rather than any other part of the United States, was to tell them through the press the unrivaled advantages which God had prepared for them in the west. I did so by a letter, which was published not only by the press of Canada, but also in many papers of France and Belgium. The importance of that letter is such, that I hope my readers will bear with me in reproducing the following extracts from it.

Montreal, Canada East.
August 13th, 1851.

It is impossible to give our friends, by narration, an idea of what we feel, when we cross, for the first time, the immense prairies of Illinois. It is a spectacle which must be seen to be well understood. As you advance in the midst of these boundless deserts, where your eyes perceive nothing but lands of inexhaustible richness, remaining in the most desolating solitude, you feel something which you cannot express by any words. Is your soul filled with joy, or your heart broken by sadness? You cannot say; you lift up your eyes to heaven, and the voice of your soul is chanting a hymn of gratitude. Tears of joy are trickling down your cheeks, and you bless God, whose curse seems not to have fallen on the land where you stand: "Cursed is the ground for thy sake;" "thorns also and thistles shall it bring forth to thee" (Gen. iii. 17, 18).

You see around you the most luxuriant verdure; flowers of every kind, and magnificent above description. But, if in the silence of meditation, you look with new attention on those prairies, so rich, so magnificent, you feel an inexpressible sentiment of sadness, and addressing yourself to the blessed land, you say, "Why art thou so solitary? Why is the wild game alone here to glorify my God?" And if you continue to advance through those immense prairies, which, like a boundless ocean, are spreading their rolling waves before you, and seem to long after the presence of man, to cover themselves with incalculable treasures, you remember your friends in Canada, and more particularly those among them who, crushed down by misery, are watering with the sweat of their brow a sterile and desolated soil, you say: "Ah! if such and such of my friends were here, how soon they would see their hard and ungrateful labours changed into the most smiling and happy position.

Perhaps I will be accused then of trying to depopulate my country, and drive my countrymen from Canada to the United States. No! no. I never had so perverse a design. Here is my mind about the subject of emigration, and I see no reason to be ashamed of it, or to conceal it. It is a fact that a great number (and much greater than generally believed) of French Canadians are yearly emigrating from Canada, and nobody regrets it more than I do; but as long as those who govern Canada will not pay more attention to that evil, it will be an incurable one, and every year Canada will lose thousands and thousands of its strongest arms and noblest hearts, to benefit our happy neighbours. With many others, I had the hope that the eloquent voice of the poor settlers of our eastern townships would be heard, and that the government would help them; but that hope is gone like a dream, and we have now every reason to fear that our unfortunate settlers of the east will be left to themselves. The greatest part of them, for the want of roads to the markets of Quebec and Montreal, and still more by the tyranny of their cruel landlords, will soon be obliged to bid an eternal adieu to their country, and with an enraged heart against their haughty oppressors, they will seek, in exile to a strange land, the protection they could not find in their own country. Yes! If our Canadian government continues a little longer to show the same incomprehensible and stupid apathy for the welfare of its own subjects, emigration will increase every year from Canada, to swell the ranks of the American people.

Since we cannot stop that emigration, is it not our first duty to direct it in such a way that it will be, to the poor emigrants, as beneficial as possible? Let us do everything to hinder them from going to the large cities of the United States. Drowned in the mixed population of American cities, our unfortunate emigrating countrymen would be too much exposed to losing their morality and their faith. Surely there is not another country under the heavens where space, bread, and liberty are so universally assured to every member of the community, as the United States. But it is not in the great cities of the United States that our poor countrymen will sooner find these three gifts. The French Canadian who will stop in the large cities, will not, with a very few exceptions, raise himself above the unenviable position of a poor journeyman. But those among them who will direct their steps toward the rich and extensive prairies of Bourbonnais, will certainly find a better lot. Many in Canada would believe that I am exaggerating, were I to publish how happy, prosperous, and respectable is the French Canadian population of Bourbonnais. The French Canadians of Bourbonnais have had the intelligence to follow the good example of the industrious American farmers, in the manner of cultivating the lands. On their farms as well as on those of their neighbours, you will find the best machinery to cut their crops, to thresh their grain. They enjoy the just reputation of having the best horses of the country, and very few can beat them for the number and quality of their cattle.

Now, what can be the prospect of a young man in Canada, if he has not more than two hundred dollars? A whole life of hard labour and continued privation is his too certain lot. But, let that young man go directly to Bourbonnais, and if he is industrious, sober, and religious, before a couple of years he will see nothing to envy in the most happy farmer of Canada.

As the land he will take in Illinois is entirely prepared for the plough, he has no trees to cut or eradicate, no stones to move, no ditch to dig; his only work is to fence and break his land and sow it, and the very first year the value of the crop will be sufficient to pay for his farm. Holy Providence has prepared everything for the benefit of the happy farmers of Illinois. That fertile country is well watered by a multitude of rivers and large creeks, whose borders are generally covered with the most rich and extensive groves of timber of the best quality, as black oak, maple, white oak, burr oak, ash, ect. The seeds of the beautiful acacia (locust), after five or six years, will give you a splendid tree. The greatest variety of fruits are growing naturally in almost every part of Illinois; coal mines have been discovered in the very heart of the country, more than sufficient for the wants of the people. Before long, a railroad from Chicago to Bourbonnais will bring our happy countrymen to the most extensive market, the Queen city of the west Chicago.

I will then say to my young countrymen who intend emigrating from Canada: "My friend, exile is one of the greatest calamities that can befall a man. Young Canadian, remain in the country, keep thy heart to love it, thy intelligence to adorn it, and thine arms to protect it. Young and dear countrymen, remain in thy beautiful country; there is nothing more grand and sublime in the world than the waters of the St. Lawrence. It is on its deep and majestic waters that, before long, Europe and America will meet and bind themselves to each other by the blessed bonds of an eternal peace; it is on its shores that they will exchange their incalculable treasures. Remain in the country of thy birth, my dear son. Let the sweat of thy brow continue to fertilize it, and let the perfume of thy virtues bring the blessing of God upon it. But, my dear son, if thou has no more room in the valley of the St. Lawrence, and if, by the want of protection from the Government, thou canst not go to the forest without running the danger of losing thy life in a pond, or being crushed under the feet of an English or Scotch tyrant, I am not the man to invite thee to exhaust thy best days for the benefit of the insolent strangers, who are the lords of the eastern lands. I will sooner tell thee, 'go my child,' there are many extensive places still vacant on the earth, and God is everywhere. That great God calleth thee to another land, submit thyself to His Divine will. But, before you bid a final adieu to thy country, engrave on thy heart and keep as a holy deposit, the love of thy holy religion, of thy beautiful language, and of the dear and unfortunate country of thy birth. On thy way to the land of exile, stop as little as possible in the great cities, for fear of the many snares thy eternal enemy has prepared for thy perdition. But go straight to Bourbonnais. There you will find many of thy brothers who have erected the cross of Christ; join thyself to them, thou shalt be strong of their strength; go and help them to conquer to the Gospel of Jesus those rich countries, which shall, very soon, weigh more than is generally believed, in the balance of the nations.

"Yes, go straight to Illinois. Thou shalt not be entirely in a strange and alien country. Holy Providence has chosen thy fathers to find that rich country, and to reveal to the world its admirable resources. More than once that land of Illinois has been sanctified by the blood of thy ancestors. In Illinois thou shalt not make a step without finding indestructible proof of the perseverance, genius, bravery, and piety of the French forefathers. Go to Illinois, and the many names of Bourbonnais, Joliet, Dubuque, Le Salle, St. Charles, St. Mary, ect., that you will meet everywhere, will tell you more than my words, that that country is nothing but the rich inheritance which your fathers have found for the benefit of their grandchildren.

"C. Chiniquy."

I would never have published this letter, if I had foreseen its effects on the farmers of Canada. In a few days after its appearance, their farms fell to half their value. Every one, in some parishes, wanted to sell their lands and emigrate to the west. It was only for want of purchasers that we did not see an emigration which would have surely ruined Canada. I was frightened by its immediate effect on the public mind. However, while some were praising me to the skies for having published it, others were cursing me and calling me a traitor. The very day after its publication, I was in Quebec, where the Bishops of Canada were met in council. The first one I met was my Lord De Charbonel, Bishop of Toronto. After having blessed me, he pressed my hand in his, and said:

"I have just read your admirable letter. It is one of the most beautiful and eloquently written articles I ever read. The Spirit of God has surely inspired every one of its sentences. I have, just now, forwarded six copies of it to different journals of France and Belgium, where they will be republished, and do an incalculable amount of good, by directing the French-speaking Catholic emigrants towards a country where they will run no risk of losing their faith, with the assurance of securing a future of unbounded prosperity for their families. Your name will be put among the names of the greatest benefactors of humanity."

Though these compliments seemed to me much exaggerated and unmerited, I cannot deny that they pleased me, by adding to my hopes and convictions that great good would surely come from the plan I had of gathering all the Roman Catholic emigrants on the same spot, to form such large and strong congregations; that they would have nothing to fear from heretics. I thanked the bishop for his kind and friendly words, and left him to go and present my respectful salutations to Bishop Bourget, of Montreal, and give him a short sketch of my voyage to the far west. I found him alone in his room, in the very act of reading my letter. A lioness, who had just lost her whelps, would not have broken upon me with more angry and threatening eyes than that bishop did.

"Is it possible," he said, "Mr. Chiniquy, that your hand has written and signed such a perfidious document? How could you so cruelly pierce the bosom of your own country, after her dealing so nobly with you? Do you not see that your treasonable letter will give such an impetus to emigration that our most thriving parishes will soon be turned into solitude? Though you do not say it, we feel at every line of that letter that you will leave your country, to give help and comfort to our natural enemies."

Surprised by this unexpected burst of bad feeling, I kept my sang froid, and answered: "My lord, your lordship has surely misunderstood me, if you have found in my letter my treasonable plan to ruin our country. Please read it again, and you will see that every line has been inspired by the purest motives of patriotism, and the highest views of religion. How is it possible that the worthy Bishop of Toronto should have told me that the Spirit of God Himself had directed every line of that letter, when my good bishop's opinion is so completely opposite?" The abrupt answer the bishop gave to these remarks, clearly indicated that my absence would be more welcome than my presence. I left him, after asking his blessing, which he gave me in the coldest manner possible.

On the 25th of August, I was back at Longueuil, from my voyage to Quebec, which I had extended as far as Kamouraska, to see again the noblehearted parishioners, whose unanimity in taking the pledge of temperance, and admirable fidelity in keeping it then, had filled my heart with such joy.

I related my last interview with Bishop Bourget to my faithful friend Mr. Brassard. He answered me: "The present bad feelings of the Bishop of Montreal against you are not a secret to me. Unfortunately the lowminded men who surround and counsel him are as unable as the bishop himself to understand your exalted views in directing the steps of the Roman Catholics towards the splendid valley of the Mississippi. They are besides themselves, because they see that you will easily succeed in forming a grand colony of French-speaking people in Illinois. Now, I am sure of what I say, though I am not free to tell you how it came to my knowledge, there is a plot somewhere to dishonour and destroy you at once. Those who are at the head of that plot hope that if they can succeed in destroying your popularity, nobody will be tempted to follow you to Illinois. For, though you have concealed it as well as you could, it is evident to everyone now, that you are the man selected by the bishops of the west to direct the uncertain steps of the poor emigrants towards those rich lands."

"Do you mean, my dear Mr. Brassard," I replied, "that there are priests around the Bishop of Montreal, cruel and vile enough to forge calumnies against me, and spread them before the country in such a way that I shall be unable to refute them?"

"It is just what I mean," answered Mr. Brassard; "mind what I tell you; the bishop has made use of you to reform his diocese. He likes you for that work. But your popularity is too great today for your enemies; they want to get rid of you, and no means will be too vile or criminal to accomplish your destruction, if they can attain their object."

"But, my dear Mr. Brassard, can you give me any details of the plots which are in store against me?" I asked.

"No! I cannot, for I know them not. But be on your guard; for your few, but powerful enemies, are jubilant. They speak of the absolute impotency to which you will soon be reduced, if you accomplish what they so maliciously and falsely call your treacherous objects."

I answered: "Our Saviour has said to all His disciples: 'In the world ye shall have tribulation. But be of good cheer, I have overcome the world' (John xvi. 33). I am more determined than ever to put my trust in God, and to fear no man."

Two hours after this conversation, I received the following from the Rev. M. Pare, secretary to the bishop:

To the Rev. Mr. Chiniquy,

Apostle of Temperance.

My Dear Sir, My Lord Bishop of Montreal would like to see you upon some important business. Please come at your earliest convenience.

Yours truly,
Jos. Pare, Secretary.

The next morning I was alone with Monseigneur Bourget, who received me very kindly. He seemed at first to have entirely banished the bad feelings he had shown in our last interview at Quebec. After making some friendly remarks on my continual labours and success in the cause of temperance, he stopped for a moment, and seemed embarrassed how to resume the conversation. At last he said:

"Are you not the father confessor of Mrs. Chenier?"

"Yes, my lord. I have been her confessor since I lived in Longueuil."

"Very well, very well," he rejoined, "I suppose that you know that her only child is a nun, in the Congregation Convent?"

"Yes! my lord, I know it," I replied.

"Could you not induce Mrs. Chenier to become a nun also?" asked the bishop.

"I never thought of that, my lord," I answered, "and I do not see why I should advise her to exchange her beautiful cottage, washed by the fresh and pure waters of the St. Lawrence, where she looks so happy and cheerful, for the gloomy walls of the nunnery."

"But she is still young and beautiful; she may be deceived by temptations when she is there, in that beautiful house, surrounded by all the enjoyments of her fortune," replied the bishop.

"I understand your lordship. Yes, Mrs. Chenier has the reputation of being rich; though I know nothing of her fortune; she has kept well the charms and freshness of her youth. However, I think that the best remedy against the temptations you seem to dread so much for her, is to advise her to marry. A good Christian husband seems to me a much better remedy against the dangers to which your lordship alludes, than the cheerless walls of a nunnery."

"You speak just as a Protestant," rejoined the bishop, with an evident nervous irritation. "We remark that, though you hear the confessions of a great number of young ladies, there is not a single one of them who has ever become a nun. You seem to ignore that the vow of chastity is the shortest way to a life of holiness in this world and happiness in the next."

"I am sorry to differ from your lordship, in that matter," I replied. "But I cannot help it, the remedy you have found against sin is quite modern. The old remedy offered by our God Himself, is very different and much better, I think."

"'It is not good that the man should be alone; I will make an help meet for him' (Gen. ii. 18)., said our Creator in the earthly paradise. 'Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband' (1 Cor. vii. 2), said the same God, through His Apostle Paul."

"I know too well how the great majority of nuns keep their vows of chastity, to believe that the modern remedy against the temptations you mention, is an improvement on the old one found and given by our God!" I answered.

With an angry look, the bishop replies: "This is Protestantism, Mr. Chiniquy. This is sheer Protestantism."

"I respectfully ask your pardon for differing from your lordship. This is not Protestantism. It is simply and absolutely the 'pure Word of God.' But, my lord, God knows that it is my sincere desire, as it is my interest and my duty, to do all in my power to deserve your esteem. I do not want to vex nor disobey you. Please give me a good reason why I should advise Mrs. Chenier to enter a monastery, and I will comply with you request the very first time she comes to confess."

Resuming his most amiable manner, the bishop answered me, "My first reason is, the spiritual good which she would receive from her vows of perpetual chastity and poverty in a nunnery. The second reason is, that the lady is rich, and we are in need of money. We would soon possess her whole fortune; for her only child is already in the Congregation Convent."

"My dear bishop," I replied, "you already know what I think of your first reason. After having investigated that fact, not in the Protestant books, but from the lips of the nuns themselves, as well as from their father confessors, I am fully convinced that the real virtue of purity is much better kept in the homes of our Christian mothers, married sisters, and female friends than in the secret rooms, not to say prisons, where the poor nuns are enchained by the heavy fetters assumed by their vows, which the great majority curse when they cannot break them. And for the second reason, your lordship gives me to induce Mrs. Chenier becoming a nun, I am again sorry to say that I cannot conscientiously accept it. I have not consecrated myself to the priesthood to deprive respectable families of their legal inheritance in order to enrich myself, or anybody else. I know she has poor relations who need her fortune after her death."

"Do you pretend to say that your bishop is a thief?" angrily rejoined the bishop.

"No, my lord! By no means. No doubt, for your high standpoint of view, your lordship may see things in a very different aspect, from what I see them, in the low position I occupy in the church. But, as your lordship is bound to follow the dictates of his conscience in everything, I also feel obligated to give heed to the voice of mine."

This painful conversation had already lasted too long. I was anxious to see the end of it; for I could easily read in the face of my superior, that every word I uttered was sealing my doom. I rose up to take leave of him, and said: "My lord, I beg your pardon for disappointing your lordship."

He coldly answered me: "It is not the first time; though I would it were the last, that you show such a want of respect and submission to the will of your superiors. But, as I feel it is a conscientious affair on your part, I have no ill-will against you, and I am happy to tell you that I entertain for you all my past esteem. The only favour I ask from you just now is, that this conversation may be kept secret."

I answered: "It is still more to my interest than your to keep this unfortunate affair a secret between us. I hope that neither your lordship nor the great God, who alone has heard us, will ever make it an imperious duty for me to mention it."

"What good news do you bring me from the bishop's palace?" asked my venerable friend, Mr. Brassard, when I returned, late in the afternoon.

"I would have very spicy, though unpalatable news to give you, had not the bishop asked me to keep what has been said between us a secret."

Mr. Brassard laughed outright at my answer, and replied: "A secret! a secret! Ah! but it is a gazette secret; for the bishop has bothered me, as well as many others, with that matter, frequently, since your return from Illinois. Several times he has asked us to persuade you to advise your devoted penitent, Mrs. Chenier, to become a nun. I knew he invited you to his palace yesterday for that object. The eyes and heart of our poor bishop," continued Mr. Brassard, "are too firmly fixed on the fortune of that lady. Hence, his zeal about the salvation of her soul through the monastic life. In vain I tried to dissuade the bishop from speaking to you on that subject, on account of your prejudices against our good nuns. He would not listen to me. No doubt you have realized my worst anticipations; you have, with your usual stubbornness, refused to yield to his demands. I fear you have added to his bad feelings, and consummated your disgrace."

"What a deceitful man that bishop is!" I answered, indignantly. "He has given me to understand that this was a most sacred secret between him and me, when I see, by what you say, that it is nothing else than a farcical secret, known by the hundreds who have heard of it. But, please, my dear Mr. Brassard, tell me, is it not a burning shame that our nunneries are changed into real traps, to steal, cheat, and ruin so many unsuspecting families? I have no words to express my disgust and indignation, when I see that all those great demonstrations and eloquent tirades about the perfection and holiness of the nuns, on the part of our spiritual rulers, are nothing else, in reality, than a veil to conceal their stealing operations. Do you not feel, that those poor nuns are the victims of the most stupendous system of swindling the world has ever seen? I know that there are some honourable exceptions. For instance, the nunnery you have founded here is an exception. You have not built it to enrich yourself, as you have spent your last cent in its erection. But you and I are only simpletons, who have, till now, ignored the terrible secrets which put that machine of the nunneries and monkeries in motion. I am more than ever disgusted and terrified, not only by the unspeakable corruptions, but also by the stupendous system of swindling, which is their foundation stone. If the cities of Quebec and Montreal could know what I know of the incalculable sums of money secretly stolen through the confessional, to aid our bishops in building the famous cathedrals and splendid palaces; or to cover themselves with robes of silk, satin, silver, and gold: to live more luxurious than the Pashas of Turkey; they would set fire to all those palatial buildings; they would hang the confessors, who have thrown the poor nuns into these dungeons under the pretext of saving their souls, when the real motive was to lay hands on their inheritance, and raise their colossal fortunes. The bishop has opened before me a most deplorable and shameful page of the history of our church. It makes me understand many facts which were a mystery to me till today. Now I understand the terrible wrath of the English people in the days of old, and of the French people more recently, when they so violently wrenched from the hands of the clergy the enormous wealth they had accumulated during the dark ages. I have condemned those great nations till now. But, today, I absolve them. I am sure that those men, though blind and cruel in their vengeance, were the ministers of the justice of God. The God of Heaven could not, for ever, tolerate a sacrilegious system of swindling, as I know, now, to be in operation from one end to the other, not only of Canada, but of the whole world, under the mask of religion. I know that the bishop and his flatterers will hate and persecute me for my stern opposition to his rapacity. But I do feel happy and proud of his hatred. The God of truth and justice, the God of the gospel, will be on my side when they attack me. I do not fear them; let them come. That bishop surely did not know me, when he thought that I would consent to be the instrument of his hypocrisy, and that, under the false pretext of a delusive perfection, I would throw that lady into a dungeon for her life, that he might become rich with her inheritance."

Mr. Brassard answered me: "I cannot blame you for your disobeying the bishop, in this instance. I foretold him what has occurred; for I knew what you think of the nuns. Though I do not go so far as you in that, I cannot absolutely shut my eyes to the facts which stare us in the face. Those monkish communities have, in every age, been the principal cause of the calamities which have befallen the church. For their love of riches, their pride and laziness, with their other scandals, have always been the same. Had I been able to foresee what has occurred inside the walls of the nunnery I built up here, I never would have erected it. However, now that I have built it, it is as the child of my old age, I feel bound to support it to the end. This does not prevent me from being afflicted when I see the facility with which our poor nuns yield to the criminal desires of their too weak confessors. Who could have thought, for instance, that that lean and ugly superior of the Oblates, Father Allard, could have fallen in love with his young nuns, and that so many would have lost their hearts on his account. Have you heard how the young men of our village, indignant at his spending the greater part of the night with the nuns, have whipped him, when he was crossing the bridge, not long before his leaving Longueuil for Africa? It is evident that our bishop multiplies too fast those religious houses. My fear is that they will, sooner than we expect, bring upon our Church of Canada the same cataclysms which have so often desolated her in England, France, Germany, and even in Italy."

The clock struck twelve just when this last sentence fell from the lips of Mr. Brassard. It was quite time to take some rest. When leaving me for his sleeping room he said:

"My dear Chiniquy, gird your loins well, sharpen your sword for the impending conflict. My fear is that the bishop and his advisers will never forget your wrenching from their hands the booty they were coveting so long. They will never forgive the spirit of independence with which you have rebuked them. In fact, the conflict is already begun, may God protect you against the open blows, and the secret machinations they have in store for you."

I answered him: "I do not fear them. I put my trust in God. It is for His honour I am fighting and suffering. He will surely protect me from those sacrilegious traders in souls."

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CHAPTER 49 Back to Top

The first week of September, 1851, I was hearing confessions in one of the churches of Montreal, when a fine-looking girl came to confess sins, whose depravity surpassed anything I had ever heard. Though I forbade her twice to do it, she gave me the names of several priests who were the accomplices of her orgies. The details of her iniquities were told with such cynical impudence, that the idea struck me at once, that she was sent by some one to ruin me. I abruptly stopped her disgusting stories by saying: "The way you confess your sins is a sure indication that you do not come here to reconcile yourself to God, but to ruin me. By the grace of God, you will fail. I forbid you to come any more to my confessional. If I see you again among my penitents, I will order the beadle to turn you out of the church."

I instantly shut the door of the small aperture through which she was speaking to me. She answered something which I could not understand. But the tone of her voice, the shaking of her hands and head, with her manner of walking, when she left the confessional, indicated that she was beside herself with rage, as she went to speak a few words to a carter who was in the church, preparing himself to confess.

The next evening, I said to Rev. Mr. Brassard that I suspected that a girl was sent to my confessional to ruin me.

He answered: "Did I not warn you, some time ago, that there was a plot to destroy you? I have not the least doubt but that that girl was hired to begin that diabolical work. You have no idea of my anxiety about you. For I know your enemies will not shrink from any iniquity to destroy your good name, and prevent you from directing the tide of emigration from Canada to the valley of Mississippi."

I replied, "That I could not partake of his fears; that God knew my innocence and the purity of my motives; He would defend and protect me."

"My dear Chiniquy," replied Mr. Brassard, "I know your enemies. They are not numerous, but they are implacable, and their power for mischief knows no limits. Surely, God can save you from their hands; but I cannot share your security for the future. Your answer to the bishop, in reference to Mrs. Chenier, when you refused to send her to the nunnery, that he might inherit her fortune, has for ever alienated him from you. Bishop Bourget has the merited reputation of being the most revengeful man in Canada. He will avail himself of the least opportunity to strike you without mercy."

I answered, "Though there should be a thousand Bishops Bourget to plot against me, I will not fear them, so long as I am in the right, as I am today." As the clock struck twelve, I bade him good-night, and ten minutes later, I was sound asleep.

The following days, I went to deliver a course of lectures on temperance to several parishes south of Laprairie, till the 28th of September, after which I came back from St. Constant to rest for a few days, and prepare to start for Chicago. On my arrival, I found, on my table, a short letter from Bishop Bourget telling me, that, for a criminal action, which he did not want to mention, committed with a person he would not name, he had withdrawn all my priestly powers and interdicted me. I handed the letter to Mr. Brassard and said: "Is not this the fulfillment of your prophecies? What do you think of a bishop who interdicts a priest without giving him a single fact, and without even allowing him to know his accusers?"

"It is just what I expected from the implacable vengeance of the Bishop of Montreal. He will never give you the reasons of your interdict, for he knows well you are innocent, and he will never confront you with your accusers; for it would be too easy for you to confound them."

"But is not this against all the laws of God and man? Is it not against the laws of the church?" I replied.

"Of course it is," answered he, "but do you not know that, on this continent of America, the bishops have, long ago, thrown overboard all the laws of God and man, and all the laws of the church, to rule and enslave the priests?"

I replied: "If it be so, are not Protestants correct, when they say that our church has rejected the Word of God to follow the traditions of man? What can we answer them when they tell us that our church has no right to be called the church of God? Would the Son of God have given up His life on the cross to save men, that they might be the property of a few lawless tyrants, who should have the right to take away their honour and life?"

"I am not ready to answer those puzzling questions," he answered, "but this is the fact. Though it is absolutely against all the laws of the church to condemn a priest without showing him his guilt, and confronting him with his accusers, our modern bishops, every week, condemn some of their priests without specifying any fact, or even giving them the names of their accusers."

"Mind what I tell you," I replied. "I will not allow the bishop to deal with me in that way. If he dares to trample the laws of the Gospel under his feet, to accomplish my ruin, and satisfy his vengeance, I will teach him a lesson that he will never forget. Thanks be to God, it is not the gory cross of the bloody Inquisition, but the emblem of the British Lion, which I see there floating on the tower, to protect our honour and life, in Canada. I am innocent; God knows it. My trust is in Him; He will not forsake me. I will go immediately to the bishop. If he never knew what power there is in an honest priest, he will learn it today."

Two hours later, I was knocking at the bishop's door. He received me with icy politeness. "My lord," I said, "you already know why I am in your presence. Here is a letter from you, accusing me of a crime which is not specified, under the testimony of accusers whom you refuse to name! And before hearing me, and confronting me with my accusers, you punish me as guilty! You not only take away my honour with that unjust sentence, but my life! I come in the name of God, and of His Son, Jesus Christ, to respectfully ask you to tell me the crime of which I am accused, that I may show you my innocence. I want to be confronted with my accusers, that I may confound them."

The bishop was, at first, evidently embarrassed by my presence; his lips were pale and trembling, but his eyes were dry and red, like the tiger's eyes, in the presence of his prey. He answered: "I cannot grant your request, sir."

Opening then my New Testament, I read: "Receive no accusation against a priest, except under two or three witnesses" (1st Tim. v. 19). I added: "It was after I had heard this voice of God, and of His holy church, that I consented to be a priest. I hope it is not the intention of your lordship to put aside this Word of God and of His church. It is not your intention to break that solemn covenant made by Christ with His priests, and sealed with His blood?"

With an air of contempt and tyrannical authority, which I had never suspected to be possible in a bishop, he answered: "I have no lesson of Scripture or canonical law to receive from you, sir, and no answer to give to your impertinent questions; you are interdicted! I have nothing to do with you."

These words, uttered by the man whom I was accustomed to consider as my superior, had a strange effect upon me. I felt as if awakening from a long and painful dream. For the first time, I understood the sad prophecies of the Rev. Mr. Brassard, and I realized the honour of my position. My ruin was accomplished. Though I knew that that high dignitary was a monster of hypocrisy, injustice and tyranny, he had, among the masses, the reputation of a saint. His unjust sentence would be considered as just and equitable by the multitude over whom he was reigning supremely; at a nod of his head the people would fall at his feet, and obey his commands to crush me. All ears would be shut, and all hearts hardened against me. In that fatal hour, for the first time in my life, my moral strength and courage failed me. I felt as if I had just fallen into a bottomless abyss, out of which it was impossible to escape. What would my innocence, known only to God, avail me, when the whole world would believe me guilty? No words can give an idea of the mental torture of that horrible hour.

For more than a quarter of an hour, not a word was exchanged between the bishop and me. He seemed very busy writing letters, while I was resting my head between my hands, and shedding torrents of tears. At last I fell on my knees, took the hands of the bishop in mine, and, with a voice half-choked with sighs, I said: "My lord, in the name of our Lord Jesus Christ, and in the presence of God, I swear that I have done nothing which could bring such a sentence against me. I again implore your lordship to confront me with my accusers, that I may show you my innocence."

With a savage insolence, the bishop withdrew his hands, as if I had contaminated them, and said, after rising from his chair: "You are guilty; go out of my presence."

A thousand times since I have thanked my God that I had no dagger with me, for I would have plunged it into his heart. But, strange to say, the diabolical malice and dishonesty of that depraved man suddenly brought back my former self-respect and courage. I, at once took the stern resolution to face the storm. I felt, in my soul, that giant strength which often God Himself implants in the breast of the oppressed, when he is in the presence of his merciless tyrants. It seemed that a flash of lightning had passed through my soul, after having written in letters of fire, on the walls of the palace: "Mystery of iniquity."

Relying entirely on the God of truth and justice, who knew my innocence and the great perversity of my oppressor, I left the room, without saying a word, and hastened back to Longueuil, to acquaint the Rev. Mr. Brassard with my firm resolution to fight the bishop to the end. He burst into tears when I told him what had occurred in the bishop's palace.

"Though innocent, you are condemned," he said. "The infallible proof of your innocence is the cruel refusal of allowing you to be confronted with your accusers. Were you guilty, they would be too glad to show it, by confounding you before those witnesses. But the perversity of your accusers is so well known, that they are ashamed of giving their names. The bishop prefers to crush you under the weight of his unmerited reputation for justice and holiness; for very few know him as we do. My fear is that he will succeed in destroying you. Though innocent, you are condemned and lost; you will never be able to contend against such a mighty adversary."

"My dear Mr. Brassard, you are mistaken," I replied. "I never was so sure of coming out victorious from a conflict as today. The monstrous iniquity of the bishop carries its antidote with itself. It was not a dream I saw when he so ignominiously turned me out of his room. A flash of lightning passed before my eyes, and wrote, as if on the walls of the palace: 'Mystery of iniquity!' When Canada, the whole of Christendom, shall know the infamous conduct of that dignitary; when they shall see the 'mystery of iniquity,' which I shall stamp upon his forehead, there will be only one cry of indignation against him! Oh! If I can only find out the names of my accusers! How I will force that mighty tyrant to withdraw that sentence, at double quick. I am determined to show, not only to Canada, but to the whole world, that this infamous plot is but the work of the vile male and female slaves by whom the bishop is surrounded. My first thought was to start immediately for Chicago, where Bishop Vandeveld expected me. But I am resolved not to go until I have forced my merciless oppressor to withdraw his unjust sentence. I will immediately go to the Jesuit College, where I purpose spending the next eight days in prayer and retreat. The Jesuits are the ablest men under heaven to detect the most hidden things. I hope they will help me to unearth that dark mystery of iniquity, and expose it to the world."

I am glad to see that you do not fear that terrible storm which is upon you, and that your sails are so well trimmed," answered Mr. Brassard. "You do well in putting your trust in God first, and in the Jesuits afterwards. The fearless way in which you intend to meet the attacks of your merciless enemies, will give you an easy victory. My hope is that the Jesuits will help you to find out the names of your false accusers, and that you will make use of them to hurl back in the face of the bishop the shame and dishonour he had prepared for you."

At six p.m., in a modest, well-lighted and ventilated room of the Jesuit College, I was alone with the venerable Mr. Schneider, its director. I told him how the Bishop of Montreal, four years before, after giving up his prejudices against me when I had left the Oblates, had earnestly supported me in my labours. I acquainted him also with the sudden change of those good feelings into the most uncontrollable hatred, from the day I had refused to force Mrs. Chenier to become a nun, that he might secure her fortune. I told him also how those bad feelings had found new food in my plan to consecrating the rest of my life to direct the tide of the French Catholic emigration towards the Mississippi Valley. I exposed to him my suspicions about that miserable girl I had turned out from my confessional. "I have a double object in view," I added. "The first is to spend the last eight days of my residence in Canada in prayer. But my second is to ask the help of your charity, wisdom, and experience in forcing the bishop to withdraw his unjust sentence against me. I am determined, if he does not withdraw it, to denounce him before the whole country, and to challenge him, publicly, to confront me with my accusers."

"If you do that," answered Mr. Schneider, "I fear lest you not only do an irreparable damage to the Bishop of Montreal, but to our holy church also."

I replied: "Our holy church would indeed suffer an irreparable damage, if she sanctioned the infamous conduct of the bishop; but this is impossible."

"You are correct," rejoined the Jesuit. "Our holy church cannot sanction such criminal conduct. She has, hundreds of times, condemned those tyrannical and unjust actions in other bishops. Such want of common honesty and justice will be condemned everywhere, as soon as it is known. The first thing we have to do it to find out the names of your accusers. I have not the least doubt that they are the blind instruments of Machiavelist plots against you. But those plots have only to be brought to light, to vanish away. My impression is, that the miserable girl you have so abruptly and so wisely turned out of your confessional, knows more than the bishop wants us to find out, about the plots. It is a pity you did not ask her name and residence. At all events, you may rely on my efforts to persuade our bishop that his personal interest, as well as the interest of our holy religion, is, that he should speedily withdraw that sentence, which is a nullity by itself. It will not be difficult for me to show him that he is fallen into the very pit he has dug under your feet. He has taken a position against you which is absolutely untenable. Before your retreat is at an end, no doubt he will be too happy to make his peace with you. Only trust in God, and in the blessed Virgin Mary, and you have nothing to fear from your conflict. Our bishop has put himself above all the laws of man and God, to condemn the priest he had himself officially named 'the Apostle of Temperance of Canada.' There is not a single man in the Church, who will allow him to stand on that ground. The 200,000 soldiers you have enrolled under the holy banners of temperance, will force him to retreat his too hasty and unjust sentence."

It would be too long to repeat here all the encouraging words which that wise Jesuit uttered. Father Schneider was a European priest, who was in Montreal only since 1849. He had won my confidence the very first time I met him, and I had chosen him, at once, for my confessor and adviser. The third day of my retreat, Father Schneider came to my room earlier than usual, and said:

"I have worked hard the last two days, to find out the name and residence of the carter to whom that miserable girl spoke in the church, after you had turned her out of your confessional, and I have it. If you have no objection I will send for him. He may know that girl and induce her to come here."

"By all means, dear father," I answered, "do it without losing a moment."

Two hours later, the carter was with me. I recognized him as one of those dear countrymen whom our society of temperance had transformed into a new man. I asked him if he remembered the name of the girl who, a few days before, had spoken to him in the church, after going out of my confessional.

"Yes sir! I know her well. She has a very bad name, though she belongs to a respectable family."

I added: "Do you think you can induce her to come here, by telling her that a priest, in the Jesuit College, wants to see her? But do not give her my name."

He answered: "Nothing is more easy. She will be here in a couple of hours, if I find her at home."

At three p.m., the carter was again knocking at my door, and said, with a low voice: "The girl you want is in the parlour; she has no idea you are here, for she told me that you were now preaching in St. Constant, she seems to be very angry against you, and bitterly complains against your want of courtesy, the very first time she went to confess to you."

"Is it possible that she told you that?" I replied.

"Yes sir! She told me that to explain her terrible excitement when coming out of your confessional, the other day; she then requested me to drive her home. She was really beside herself, and swore that she would make you pay for your harsh words and rude manners towards her. You will do well to be on your guard with her. She is one of the most depraved girls of Montreal, and has a most dangerous tongue, though to the shame of our holy religion, she is daily seen in the bishop's palace."

I immediately went to Father Schneider, and said: "My dear father, by the mercy of God, the girl we want to see is in the parlour. But what I have just heard from the carter who drove her, I have not the least doubt but that she is the one employed by the bishop to slander me, and get a pretext for what he has done. Please come with me to witness my innocence. But, take your Gospel, ink, paper and pen with you."

"All right," answered the wise Jesuit.

Two minutes later we were in her presence. It is impossible to describe her dismay when she saw me. She came near fainting. I feared she would not be able to utter a word. I spoke to her very kindly, and ran to get a glass of cold water, which did her good. When she recovered, I said to her, with a tone of mixed authority and kind firmness: "You are here in the presence of God and of two of His priests. That great God will hear every word which will fall from your lips. You must speak the truth. You have denounced me to the bishop as guilty of some great iniquity. You are the cause of my being interdicted. You, alone, can repair the iniquity you have done me. That injury is very great; but it can be easily repaired by you. In the presence of that venerable priest, say whether or not, I am guilty of the crime you have brought to my charge!"

At these words, the unfortunate girl burst into tears. She hid her face in her handkerchief, and with a voice half-suffocated with sighs, she said: "No sir! You are not guilty."

I added: "Confess another thing. Is it not a fact that you had come to my confessional more with the intention of tempting me to sin, than to reconcile yourself to God?"

"Yes sir!" she added, "this was my wicked intention."

"Continue to tell the truth, and our great and merciful God will forgive you. Is it not to revenge yourself for my rebuking you, that you have brought the false accusations to the bishop in order that he might interdict me?"

"Yes sir! that is the only reason I had for accusing you."

After Father Schneider had made four copies of those declarations, signed by him as witness, and after she had sworn on the Gospel, I forgave her the injury she had done me, I gave her some good advice and dismissed her.

"Is it not evident," I said to Father Schneider, "that our merciful God never forsakes those who trust in Him?"

"Yes, I never saw the interposition of God so marvelously manifested as in this perfect deliverance from the hands of your enemies. But, please, tell me why you requested me to make four copies of her sworn declaration of your innocence; was not one sufficient?" asked Mr. Schneider.

I answered: "One of those copies was for the bishop; another will remain in your hands, Mr. Brassard will have one, and I need one for myself. For the dishonesty of the bishop is so evident to me, now, that I think him able to destroy the copy I will send him, with the hope, after its destruction, of keeping me at his feet. If he does that new act of iniquity, I will confound him with the three other authentic copies which will remain. Besides, this unfortunate girl may die sooner than we expect. In that case, I would find myself again with the bishop's knife on my throat, if I had no other retractation to the perjured declaration which he has persuaded her to give him."

"You are right," replied Father Schneider; "now the only thing for you to do is to send that retractation to the bishop, with a firm and polite request to retract his unjust sentence against you. Let me do the rest with him. The battle is over. It has been fierce, but short. However, thanks be to God, you have a most complete victory over your unjust aggressors. The bishop will do all in his power, no doubt, to make you forget the darkest page of his life."

The shrewd Jesuit was correct in his previsions. Never did any bishop receive me with so many marks, not only of kindness, but I dare say of respect, than Bishop Bourget, when, after my retreat, I went to take leave of him, before my departure from Canada for the United States.

"I trust, my lord," I said, "that, today, I can hope to possess the confidence and friendly feelings of your lordship?"

"Certainly, my dear Mr. Chiniquy, certainly; you possess my full confidence and friendship. I dare say more; you possess my most sincere gratitude, for what you have done in my diocese."

I answered: "I am much obliged to your lordship for this expression of your kind feelings. But, now, I have two new favours to ask from your lordship. The first, is a written document expressive of those kind feelings. The second, is a chalice from your hands to offer the holy sacrifice of mass the rest of my life."

"I will grant you your request with the utmost pleasure," answered the bishop; and without losing a moment, he wrote the following letter, which I reproduce here, on account of its importance:

Translation.

Montreal, Oct. 13th. 1851.

Sir, You request me to give you permission to leave my diocese, in order to go and offer your service to the Bishop of Chicago. As you still belong to the diocese of Quebec, I think you ought to address yourself to my lord of Quebec, to get the extract you want. As for me, I cannot but thank you for what you have done in our midst; and in my gratitude towards you, I wish you the most abundant blessing from heaven. Every day of my life I will remember you. You will always be in my heart, and I hope that on some future day the providence of God will give me some opportunity of showing you all the feelings of gratitude I feel towards you.

I remain, your most obedient servant, Ignace,

Rev. C. Chiniquy.
Bishop of Montreal.

Though that letter was a most perfect recantation of all he had said and done against me, and was of immense value to me in such circumstances, the bishop added to its importance by the exceedingly kind manner in which he handed it to me.

As he was going into another room he said: "I will give you the silver chalice you want, to offer the holy sacrifice of mass the rest of your days." But he came back and said: "My secretary is absent, and has the key of the trunk which contains those vases."

"It makes no difference, my lord," I replied, "please order your secretary to put that chalice in the hands of Rev. Mr. Brassard, who will forward it, with a box of books which he has to send me to Chicago next week."

The bishop very kindly promised to do so; and he fulfilled his promise. The next day, that precious gift was put in the hands of Mr. Brassard, in presence of several priests. It was sent, the following week, to Chicago, where I got it, and that fine silver chalice is still in my possession.

I then fell on my knees, and said: "My lord, I am just leaving Canada for the Far West, please give me your benediction." He blessed me and pressed me to his heart with the tenderness of a father, saying, "May God Almighty bless you, wherever you go and in everything you do, till the end of your life."

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CHAPTER 50 Back to Top

Though I had kept my departure from Canada as secret as possible, it had been suspected by many; and Mr. Brassard, unable to resist the desire that his people should give me the expression of their kind feelings, had let the secret slip from his lips two days before I left. I was not a little surprised a few hours before my taking leave of him, to see his whole parish gathered at the door of his parsonage, to present me the following address:

To the Rev. Father Chiniquy.

Venerable Sir, It is only three years since we presented you with your portrait, not only as an expression of our gratitude for your labours and success in the cause of temperance in our midst, but also as a memorial, which would tell our grandchildren the good you have done to our country. We were, then, far from thinking that we were so near the day when we would have the sorrow to see you separating yourself from us.

Your unforeseen exit from Canada fills us with a regret and sadness, which is increased by the fear we have, that the reform you have started, and so gloriously established everywhere, will suffer from your absence. May our merciful God grant that your faithful co-labourers may continue it, and walk in your footsteps.

While we submit to the decrees of Providence, we promise that we will never forget the great things you have done for the prosperity of our country. Your likeness, which is in every Canadian family, will tell to the future generations what Father Chiniquy has done for Canada.

We console ourselves by the assurance that, wherever you go, you will rise the glorious banners of temperance among those of our countrymen who are scattered in the land of exile. May these brethren put on your forehead the crown of immortality, which you have so well deserved for your noble work in our midst.

Signed,
L. M. Brassard, Priest and Curate.

H. Hicks, Vicar, and 300 others.

I answered:

Gentlemen, I thank you for the honour you do me by your address. But allow me to tell you, that the more I look upon the incalculable good resulting from the Temperance Reform I have established, nearly from one end of Canada to the other, the more I would deceive myself, were I to attribute to myself the whole merit of that blessed work.

If our God has chosen me, His so feeble servant, as the instrument of His infinite mercies towards our dear country, it is because He wanted us to understand that He alone could make the marvelous change we see everywhere, and that we shall give all the glory to Him.

It is more to the fervent prayers, and to the good examples of our venerable bishops and curates, than to my feeble efforts, that we owe the triumph of temperance in Canada; and it is my firm conviction that that holy cause will lose nothing by my absence.

Our merciful God has called me to another field. I have heard His voice. Though it is a great sacrifice for me to leave my own beloved country, I must go to work in the midst of a new people, in the distant lands of Illinois.

From many parts of Europe and Canada multitudes are rushing towards the western territories of the United States, to secure to their families the incalculable treasures which the good providence of God has scattered over those broad prairies.

Those emigrants are in need of priests. They are like those little ones of whom God speaks in His Word, who wanted bread and had nobody to give them any: "I have heard their cries, I have seen their wants." And in spite of the great sacrifice I am called upon to make, I must bless the Good Master who calls me to work in that vineyard, planted by His own hands in those distant lands.

If anything can diminish the sadness of my feelings, when I bid adieu to my countrymen, it is the assurance given me by the noble people of Longueuil, that I have in Canada many friends whose fervent prayers will constantly ascend to the throne of grace, to bring the benedictions of heaven upon me wherever I go.

C. Chiniquy.

I arrived at Chicago on the 29th of October, 1851, and spent six days with Bishop Vandeveld, in maturing the plans of our Catholic colonization. He gave me the wisest advices, with the most extensive powers which a bishop can give a priest, and urged me to begin at once the work, by selecting the most suitable spot for such an important and vast prospect. May heart was filled with uncontrollable emotions when the hour came to leave my superior and go to the conquest of the magnificent State of Illinois, for the benefit of my church. I fell at his knees to ask his benediction, and requested him never to forget me in his prayers. He was not less affected than I was, and pressing me to his bosom, bathed my face with his tears, and blessed me.

It took me three days to cross the prairies from Chicago to Bourbonnais. Those prairies were then a vast solitude, with almost impassable roads. At the invitation of their priest, Mr. Courjeault, several people had come long distances to receive and overwhelm me with the public expressions of their joy and respect.

Aft