The Project Gutenberg EBook of History of the Catholic Church in Paterson,
N.J., by Charles A. Shriner

This eBook is for the use of anyone anywhere at no cost and with
almost no restrictions whatsoever.  You may copy it, give it away or
re-use it under the terms of the Project Gutenberg License included
with this eBook or online at www.gutenberg.org


Title: History of the Catholic Church in Paterson, N.J.
       with an Account of the Celebration of the Fiftieth
       Anniversary of the Establishment of St. John's Church

Author: Charles A. Shriner

Release Date: January 9, 2013 [EBook #41805]

Language: English

Character set encoding: ASCII

*** START OF THIS PROJECT GUTENBERG EBOOK HISTORY OF CATHOLIC CHURCH IN PATERSON ***




Produced by Demian Katz and the Online Distributed
Proofreading Team at http://www.pgdp.net (Images courtesy
of the Digital Library@Villanova University
(http://digital.library.villanova.edu/))









CONTENTS


  INTRODUCTION
  HISTORY OF THE CATHOLIC CHURCH
    Chapter I
    Chapter II
    Chapter III
    Chapter IV
    Chapter V
    Chapter VI
    Chapter VII
    Chapter VIII
  THE CELEBRATION
  HISTORICAL DISCOURSE




  HISTORY

  OF THE

  CATHOLIC CHURCH

  IN

  PATERSON, N. J.

  WITH AN

  Account of the Celebration of the Fiftieth Anniversary

  OF THE ESTABLISHMENT OF

  ST. JOHN'S CHURCH

  "Press" Print.




  HISTORY

  OF THE

  CATHOLIC CHURCH

  IN

  PATERSON, N. J.

  WITH

  AN ACCOUNT OF THE CELEBRATION OF THE FIFTIETH ANNIVERSARY OF THE
  ESTABLISHMENT OF ST. JOHN'S CHURCH.

  BY CHARLES A. SHRINER.

  "Sanctuarium tuum, Domine, quod firmaverunt manus tuae; Dominus regnabit
  in aeternum et ultra."--EXOD. xv.

  PATERSON, N. J.
  PRESS PRINTING AND PUBLISHING COMPANY, 269 MAIN STREET.
  1883.




INTRODUCTION.


The records of the early Catholic Churches in this part of the country
are very meagre and to the historian most of them are almost useless.
There are, however, still living in this and other cities a number of
old people of intelligence and good memory and to these the author is
indebted for most of the facts narrated in this sketch of the growth of
the Catholic Church in Paterson. In many instances it was found that the
memories of these old people were at fault and it was only after
repeated comparisons of the numerous dates and diligent search among
such records as could be found that the author was placed in a position
to give to the public at least a tolerably accurate account of the
remarkably rapid growth of Catholicism in Paterson and its vicinity.
Whenever any doubt existed as to the authenticity of records or the
accuracy of memory the reasons of the author for adopting what he
believed to be the true version are given.

                                                    THE AUTHOR.

  PATERSON, N. J., November 15, 1883.




[Illustration]

HISTORY OF THE CATHOLIC CHURCH.




CHAPTER I.

     EARLY PERSECUTIONS ON MANHATTAN ISLAND.--MISSIONARIES FROM NEW
     YORK.--THE FREEDOM OF THE COUNTRY AND OF THE CHURCH
     ESTABLISHED.--THE FIRST MISSIONARIES IN NEW JERSEY.


"History repeats itself" is an old adage and one which has stood the
test ever since the sage first uttered it. The first chapter of the
history of the Catholic Church, take it as a whole, or in whatever
country or nation you like, is written in blood, the precious blood of
the martyrs who died for their God and their faith. The second chapter
is one of adversity, of persecutions; one in which the property and
worldly comfort of the devout are frequently sacrificed to the bigotry
of the infidel or the heretic. Thus it goes on from chapter to chapter,
from generation to generation, but the hand of God is with his followers
and it raises them from the depths of tribulation from which they looked
imploringly but confidingly to the God who had created them, to the God
who had made himself known to them through the Holy Catholic Church.

The first Catholic missionary who came to Manhattan Island and who
traveled through the adjacent country was the Rev. Isaac Jogues, a
Jesuit. In 1642 he was taken prisoner by the Indians, who tore off his
finger-nails and cut off the thumb of his right hand; in 1646 he was
killed by the Indians. To-day there is scarcely a hill in that part of
the country from which the cross of a Catholic Church cannot be seen.

In 1658 a French Catholic was fined twelve guilders in a place now
within the city limits of New York because he refused to contribute to
the support of a Protestant clergyman, and even in 1778 Father De La
Mote, an Augustinian friar, was locked up in prison because he
celebrated mass in New York. To-day the triumph of Catholicism in New
York is marked by hundreds of churches and scores of converts.

It is a peculiar coincidence that the freedom of this country was
established in the same year with the freedom of the Catholic Church,
and that consequently this, the semi-centennial of the establishment of
St. John's Church in Paterson, is also the centennial of the
enfranchisement of the Catholic Church in this country. By the New York
State Constitution of 1777 Catholics coming from foreign countries were
excluded from citizenship, but Congress overruled the action of the New
York Convention. "With this attempt," says the late Archbishop Bayley in
his History of the Catholic Church in the Island of New York, "to keep
up the intolerance of the English colonial government, all legislation
opposed to the free exercise of the Catholic religion ceased; and such
Catholics as were in the City of New York at the time of its evacuation
by the British troops, in 1783, began to assemble for the open
celebration of the officers of religion."

In 1786 St. Peter's Church--the first Catholic Church in the Diocese of
New York--was erected on the corner of Barclay and Church streets. In
1809 the corner stone was laid for St. Patrick's Cathedral and at the
consecration in 1815 by Right Rev. Bishop Cheverus, of Boston, the Mayor
and Aldermen of New York City and a number of the State officials
attended divine service in the new cathedral.

In the Catholic Almanac for 1822 was published the following list of the
clergy in the diocese:

  Rev. Dr. John Connolly, St. Patrick's Cathedral, New York.
  Rev. Michael O'Gorman,                "              "
  Rev. Charles French, St. Peter's,                    "
  Rev. John Power,            "                        "
  Rev. Mr. Bulger, Paterson.
  Rev. Michael Carroll, Albany and vicinity.
  Rev. John Faruan, Utica and vicinity.
  Rev. Patrick Kelly, Auburn, Rochester, and other districts in the
       western part of the State.
  Rev. Phillip Larissy, attends regularly at Staten Island, and
       different other congregations along the Hudson River.

Such is the brief outline of the early history of the Catholic Church in
this part of the country and it will thus be seen that shortly after the
Catholics were first permitted to worship God in their own way
Catholicism took root in New Jersey.

The following concerning the first Catholic missionaries who visited New
Jersey is taken from an article which appeared in the Catholic World in
1875:

"About this period (1757) there were a few Jesuit priests in Maryland
and Pennsylvania; and the earliest account that we have of Catholics in
New Jersey is in 1744, when we read that Father Theodore Schneider, a
distinguished German Jesuit who had professed philosophy and theology in
Europe, and been rector of a university, coming to the American
provinces, visited New Jersey and held church at Iron Furnaces there.
This good missionary was a native of Bavaria. He founded the mission at
Goshenhoppen, now in Berks County, Pennsylvania, about forty-five miles
from Philadelphia, and ministered to German Catholics, their descendants
and others. Having some skill in medicine, he used to cure the body as
well as the soul; and travelling about on foot or on horseback under the
name of Doctor Schneider (leaving to the _Sinelfunguses_ to discover
whether he were of medicine or of divinity), he had access to places
where he would not otherwise have gone without personal danger; but
sometimes his real character was found out, and he was several times
raced and shot at in New Jersey. He used to carry about with him on his
missionary excursions into this province a manuscript copy of the _Roman
Missal_, carefully written out in his own handwriting and bound by
himself. His poverty or the difficulty of procuring printed Catholic
liturgical books from Europe, or, we are inclined to think, the danger
of discovery should such an one with its unmistakable marks of 'Popery'
about it (which he probably dispensed with in his manuscript), fall into
the hands of heretics, must have led him to this labor of patience and
zeal. Father Schneider, who may be reckoned the first missionary in New
Jersey, died on the eleventh of July, 1764. Another Jesuit used to visit
the province occasionally after 1762, owing to the growing infirmities
of Father Schneider, and there still exist records of baptisms performed
by him here. This was the Rev. Robert Harding, a native of England, who
arrived in America in 1732. He died at Philadelphia on the 1st of
September, 1772. But the priest principally connected with the early
missions in New Jersey is the Rev. Ferdinand Farmer. He was born in
South Germany in 1720, and, having entered the Society of Jesus, was
sent to Maryland in 1752. His real name was Steenmeyer, but on coming to
this country he changed it into one more easily pronounced by
English-speaking people. He was learned and zealous, and for many years
performed priestly duties in New Jersey at several places in the
northern part, and seems to have been the first to visit this colony
regularly. In his baptismal register the following among other places
are named, together with the dates of his ministrations: a station
called Geiger's, in 1759; Charlottenburgh, in 1769; Morris County, Long
Pond, and Mount Hope, in 1776; Sussex County, Ringwood and Hunterdon
County, in 1785. The chief congregation at this period was at a place
called Macoupin (now in Passaic County), about fifteen miles from the
present City of Paterson. It was settled in the middle of the last
century by Germans, who were brought over to labor in the iron mines and
works in this part of the provinces."

       *       *       *       *       *

"After the evacuation of New York by the British in 1783, there was a
prospect of collecting the few scattered Catholics on Manhattan Island
into a congregation, and the venerable Father Farmer used to go twice a
year to visit the faithful there, across the northern part of this
State, stopping on his way to officiate at Macoupin. On the 22nd of
September, 1785, the Rev. John Carroll, who had been appointed by the
Pope Superior of the Church in the United States and empowered to give
confirmation, set out on a tour to administer this sacrament at
Philadelphia, New York and (as he writes to a friend) 'in the upper
counties of the Jerseys and Pennsylvania, where our worthy German
brethren had formed congregations.' In this year Rev. Mr. Carroll
computed the number of Catholics under his charge at sixteen thousand in
Maryland, seven thousand in Pennsylvania and two thousand scattered
about the other States. The number of priests was nineteen in Maryland
and five in Pennsylvania."




CHAPTER II.

     THE FIRST MASS SAID IN PATERSON.--INTERESTING ANECDOTES CONCERNING
     FATHER BULGER.--PREJUDICE AGAINST THE CATHOLICS. THE OLD CHURCH ON
     CONGRESS AND MILL STREETS.--ORIGIN OF ST. JOHN'S CONGREGATION.


The first priest who placed his foot within what are at present the
corporate limits of the City of Paterson was Father Philip Larrissy, a
Franciscan monk who came here from New York. Just what year he came here
is not positively known but it seems to be tolerably well established
that he was here for some years previous to Father Langton. The first
mass in Paterson was celebrated in the residence of Michael Gillespie,
which stood in Market street on the site of the present Godwin
homestead. Father Larrissy was a missionary priest who travelled between
New York and Philadelphia and visited Paterson every few weeks. He
generally arrived on Saturday evening and as soon as he reached Mr.
Gillespie's house a messenger was sent to notify the Catholics that mass
would be celebrated the following morning. Up to that time Catholics
were compelled to go to New York, frequently performing the journey on
foot, in order to attend divine service.

Father Langton was the second priest who celebrated mass in Paterson.
The Gillespies had removed to Belleville and so a room for the holding
of divine service was fitted up in the residence of Barney McNamee on
the corner of Broadway and Mulberry street. Here the Catholics attended
mass for several years. Father Langton was also a missionary priest,
going from New York to Paterson, to Macoupin, Bottle Hill and other
places; then returning to Paterson, which was a more important Catholic
settlement than any in this part of the State. On his return to New York
from Paterson Father Langton stopped at the residence of Mr. Gillespie
at Belleville and after celebrating mass there proceeded to Newark,
where there were very few Catholics, and from thence to New York. This
seems to have been the route taken by the earlier Catholic clergymen,
for even Father Bulger, who was not ordained until 1815, said mass in
the residence of Mr. Gillespie.

Father Richard Bulger was educated at Kilkenny College, Ireland, and was
ordained a priest in 1815 by Bishop Connolly. He was for some time the
assistant pastor of the Cathedral in New York but spent most of his nine
years of priesthood in administering spiritual consolation to the
Catholics in Paterson and vicinity and continuing the work in which
Fathers Larrissy and Langton had preceded him. It was he who in 1820
erected the first building used exclusively for divine service by
Catholics in Paterson and he was the first parish priest in this city.
Previous to this time he followed in the footsteps of his predecessors
in journeying from place to place, preaching the Word of God by the way
and saying mass and administering the rites of the Church whenever
opportunity afforded. In 1821 Mr. Roswell L. Colt in behalf of the
Society for Establishing Useful Manufactures offered to all the various
denominations in Paterson ground on which to erect houses of worship.
This generous offer was accepted by the Catholics and in this way they
came into possession of a piece of property situated on the southwest
corner of Congress (now Market) and Mill streets. The deed was given to
the Catholics "for the purpose of erecting, maintaining and keeping a
building or house for the public worship of God," a clause in the deed
providing for reversion of the property to the donor as soon as the
property was used for any other purpose than that of divine worship.
There were at that time only twelve Catholic families in Paterson, but
the prejudice against the Catholic Church which characterized its
earlier history in this country had subsided, and the Catholics received
aid from persons of other denominations. This, added to their own
generous gifts of money and labor, produced a building 25x30 feet in
size and one story high. The room was furnished with a plain altar and a
number of wooden benches without backs, which served as pews, and the
attendance on Sundays did not exceed 50, unless there was an influx of
Catholics from some village not supplied with a church. Mass was
celebrated every Sunday morning and vespers in the afternoon. The church
was named after St. John, the Baptist, and the building still stands
where it was erected in 1821, although it has been considerably altered.
Father Bulger was taken sick in 1824, while assistant pastor at the
Cathedral in New York, where he died in November of that year. He was
buried in front of St. Patrick's Cathedral.

Although Father Bulger's years as a priest were few they were devoted to
the cause of the Lord with an energy and faithfulness which made him so
prominent a figure in the early history of the church in Paterson. Many
are the anecdotes told concerning him, some of which are illustrative of
his character, and among these the following appear of more than
ordinary interest:

Archbishop Bayley's book on the History of the Catholic Church contains
the following: "The Rev. Mr. Bulger was first sent on the mission to
Paterson, in New Jersey, where he labored with great fidelity. During
his missionary expeditions through various parts of the State, he was
often exposed to insults, and underwent many hardships, which his ardent
zeal and buoyant spirits enabled him to bear, not only with patience,
but cheerfulness. A large stone was thrown at him through the window of
his bedchamber, which nearly cost him his life. On this occasion he
published a letter addressed to the inhabitants of Paterson, which
excited a great deal of attention, and made him many friends even
amongst those who had been most opposed to him."

In the same work appears the following: "He was accustomed to tell many
laughable stories of his adventures. Trudging along one day on foot,
carrying a bundle, containing his vestments and breviary, under his arm,
he was overtaken by a farmer and his wife in a wagon. The farmer invited
Mr. Bulger to ride; but it having come out in the course of the
conversation that he was a priest, the wife declared that he should not
remain in the wagon, and he was consequently obliged to get out and
resume his journey on foot. It should be added, that the farmer
afterwards applied to Father Bulger for instruction, and was received
into the Catholic Church."

This same story is corroborated by persons still living, and was told to
the author of this work with more details. It was a very cold day in
winter and there were several feet of snow on the ground. Father Bulger
was walking from Hohokus, whither he had gone on a pastoral errand. He
was in delicate health and so, when about half way between Hohokus and
Paterson, he felt considerably relieved at hearing a wagon approach
behind him. It was the wagon of a farmer residing in Paterson. Father
Bulger was asked to ride but immediately after he had taken his seat the
farmer and his wife suspected that he was a Catholic priest. They plied
him with numerous questions to which Father Bulger gave evasive answers,
for he was sick and fatigued and anxious to reach Paterson. They asked
whether he was married and had children and he replied in the
affirmative, adding that he had numerous children. The suspicions of the
farmer and his wife increased and Father Bulger was finally asked
whether he was not a Catholic and a priest. Rather than deny his faith
Father Bulger would have faced death and he replied in the affirmative.
He was compelled to leave the wagon and walk to Paterson. When he
arrived here he told of his adventure; the brutal treatment he had been
subjected to so incensed a number of Catholics and others who were
employed in a quarry that they resolved to thrash the inhuman farmer.
Father Bulger heard of this project and it was due to his entreaties
that it was not carried out. This heroic conduct on the part of Father
Bulger was reported to the farmer, who concluded that a religion, whose
priests so faithfully carried out the Christ-given doctrine of "Return
good for evil," could not deserve the opprobium heaped upon it by
Protestants; he applied to Father Bulger for instruction and became a
convert to the Catholic religion.

The first number of the Sacred Heart Union published at Newark in March,
1881, contains some interesting reminiscences of an early settler near
Macopin and among these is the following: "Our next priest was Father
Bulger, a native of Ireland, a tall, handsome man, but with a beardless
face. He was ordained by 'little Bishop Connolly,' as he was called, and
came to us about 1820. Mr. Littell had been notified to expect a priest,
and vainly looked among the passengers of the mail-coach for his
Reverence. The driver told him that a passenger had booked for Macopin
the night before, but had failed to put in an appearance. Late that
afternoon a stranger drove up to the shop on horseback and thus
addressed Mr. Littell:

"'Did you expect a visitor, sir?'

"'I did, sir.'

"'How did you expect him?'

"'By the mail.'

"'Might I ask whom you expected?'

"'Well,' said Mr. Littell, somewhat nettled by this cross-examination,
'I expect a Catholic priest.'

"'Well, suppose you take me for a Catholic priest.'

"Surveying the beardless youth from top to bottom, Mr. Littell tartly
replied:

"'Go back to your wooden college, sir, and get more beard on your upper
lip before you come to palm yourself off on me as a Catholic priest.'

"'Well,' said the stranger, 'beard or no beard, you must take me for a
priest.'

"'Perhaps,' thought Mr. Littell, 'I may after all be mistaken; he may be
a priest,' and giving him another searching look he inquired:

"'Am I talking to Father Bulger?'

"'You are,' said the young Father, smilingly; and his laughter drowned
the apologies and put to flight the discomfiture of good Mr. Littell.

"Father Bulger was a regular apostle; he travelled through Hudson,
Passaic and Sussex counties. I remember he was once invited to preach in
Newton, and the Presbyterian Church was offered to him. But when the day
came for the lecture, the bluelights feared to admit the papist into
their sanctuary. To the dismay of the most prominent member of the
congregation--an Irishman--they gave a point blank refusal to allow him
to preach in their church. Chagrined but undaunted, the Irishman went to
the judge who was then presiding over the Sussex Circuit, related to him
all the circumstances, and asked him to adjourn the Court so that the
priest might give his lecture. Court was adjourned; the judge and a host
of legal fledglings, who have since arisen to fame and honor, listened
to the young priest's masterly handling of the doctrine of the Real
Presence.

"'I did not believe,' said an ex-United States Senator, still living
among us, 'that the Catholics had such solid proofs for their
doctrines.'"

Father John Shanahan succeeded Father Bulger. Father Shanahan had been
educated at Mount St. Mary's College and had been ordained in 1823 by
Bishop Connolly. He remained but a short time and left Paterson to take
charge of a mission in Utica, New York, and from thence he went in 1850
on a mission to California. He subsequently returned to New York, where
he died in St. Peter's parish.

Father Charles Brennan came next. He had been educated in Kilkenny
College, Ireland, and had been ordained by Bishop Connolly in 1822. He
conceived the idea of erecting a new church, as the Catholics were
rapidly increasing in numbers, and proceeded to carry his design into
execution. He made a number of tours through the surrounding country
soliciting subscriptions and it was while thus engaged that he was taken
sick. He went to New York, where he died in March, 1826, and his remains
were interred by the side of Father Bulger.

While Father Brennan was lying sick in New York Father John
Conroy--uncle of the late Bishop John J. Conroy of Albany--was sent to
Paterson to look after the welfare of St. John's congregation. Father
Conroy was educated in Mount St. Mary's College and was ordained by
Bishop Connolly in 1825. He was subsequently assistant at the Cathedral
in New York and assistant at St. Lawrence's Church in Eighty-fourth
street, New York. He died when chaplain of Cavalry Cemetery, New York.

Father Francis O'Donoghue was the next priest. He took up the work left
unfinished by Father Shanahan and collected money for the new church.
The construction of the Morris Canal at this time brought to Paterson a
large number of Catholic Irishmen and it was found that the congregation
of St. John's received such numerous accessions that it was necessary to
construct a gallery in the church building on Congress and Mill streets.
Mr. Colt, on behalf of the Society for Establishing Useful Manufactures,
showed a disposition not to extend to the Catholic Church any favors he
had not shown to congregations of other denominations and at first
refused to give the church any more property or permit the sale of the
real estate on which the church was situated. Rt. Rev. Bishop Du Bois
then came to Paterson and he and Father O'Donoghue called to see Mr.
Colt. After a conference Mr. Colt was induced to withdraw his objections
to the sale of the Mill street property and the congregation obtained
from him the tract of land on Oliver street on which stands the church
in which St. John's congregation worshipped nearly a third of a century.

The consideration mentioned in the deed from the Society for
Establishing Useful Manufactures to the Trustees of St. John's Chapel is
$2,000, but this amount is charged to Roswell L. Colt on the Society's
journal, folio 153, so that the Oliver street property was a gift from
Mr. Colt himself. There is a clause in the will of Mr. Colt by which his
executors are directed to donate to charities one-tenth of his estate
unless it shall appear that he during his lifetime had already disposed
of one-tenth of his estate in this manner.

Father O'Donoghue was greatly assisted in his work by a young man named
Ambrose Manahan, who boarded at Mr. Hugh Brady's house and who received
his instructions for the priesthood from Father O'Donoghue. Mr. Manahan
was a young man of brilliant genius; he subsequently went to the
Propaganda at Rome, where he was ordained a priest on August 29th, 1841,
by Cardinal Franconi and made a doctor of divinity; he subsequently
returned to this country, where he became President of St. John's
College and pastor of St. Joseph's Church in New York. His remains lie
buried in New York.

The following inscription is found in the Visitors' Book of the Passaic
Falls, dated July 25th, 1828:

     THOMAS IOANNES O'PHLAEGLI.

     Ioatros kai cheirurgos en enianpto tes chagilos, 1828. F.
     Frankiskos O'Donogue, Iereus tes ekklesias tes Romes, os oikei
     ente polei tes Patterson kai episatei ente ekklesia epikalumen tes
     agiou Ioannou.

     Reverendus Franciscus O'Donoghue, sacerdos Ecclesiae Romanae, atque
     Thomas Joannes O'Flagherty, M. D., venerunt visum, videruntque cum
     maxima attonitu ingentem flumenis Passaici defluxum, vigesimo
     quinto mensis Julii, anno Salutis Humanae 1828. Vivat America,
     quamdiu sub auspiciis aquilae Reipublicanae auram vitalem carpit.




CHAPTER III.

     EARLY CATHOLIC FAMILIES IN PATERSON.--MEN AND WOMEN OF PROMINENCE
     WHO ASSISTED IN ESTABLISHING THE CHURCH IN THIS CITY.


To give a complete list of the Catholics who assisted in the propagation
of the faith in Paterson and give each one his or her share of praise
for the noble work done in the Lord's vineyard would be a difficult
task. Most of the pioneers have passed away to reap in another world the
reward for their faithfulness and energy; others removed their families
to other States, where their descendants are still prominent in the
affairs of the Church. Some of those who did the hardest work when the
light of the Catholic Church first dawned in this country are more than
dead; they are forgotten, and their names and the remembrance of their
existence have passed away; no historian has chronicled their brave
deeds, their fortitude and their sufferings; no tombstone records the
day of their birth and the day of their death and marks the place where
rests the clay which was once imbued with life and vigor and zeal in the
service of God. Their deeds are recorded on pages more faithful than
those of the historian, more glorious than the tablets of the sculptor,
and an omniscient God, who saw their sufferings and comforted them in
the midst of their tribulations, has taken them to himself to share with
him the perfection of righteousness and happiness. There are, however,
still living men and women who figured prominently in the early history
of the Church and who remember the names and doings of those who took an
active part with them in building up that splendid edifice, the Catholic
Church of Paterson. A glance at the families who constituted the
Catholic Church in the times of Father O'Donoghue and his predecessors,
a glance through the memories of some of the old Catholics of the
present day at the Catholic Church of Paterson in 1830 and thereabouts,
will undoubtedly be of interest to a great many. The following list is
not complete, for the information therein contained was derived not from
records but from the memory of human beings. It will, however, show to
the rising generation to whom they are indebted for the success of the
church in Paterson: who the men and women were whom God made his
instruments in establishing Catholicism in Passaic County.

AGNEW, PATRICK, was among the earliest Catholic settlers in Paterson. He
was for some time employed in the Phoenix Mill but subsequently kept a
store in Cross street. His son John is in business in this city; his son
Thomas is in business in San Francisco and his daughter Margaret is the
wife of Charles H. O'Neill, of Jersey City.

BANNIGAN, PETER AND MICHAEL, were two brothers. Peter was a trustee of
the old church in Mill street and also of the Oliver street church and
resided in Ward street; he was the father of Mrs. Robert Hamil. Michael
lived in Cross street, near White's alley; he subsequently erected the
brick buildings at No. 19 Marshall street and there he died.

BINSSE, DR. DONATIAN, practiced medicine. He was brought up by Rt. Rev.
Bishop Du Bois and in Paterson resided on the corner of Hotel and Market
streets, and subsequently in the old bank building in Main street. He
left Paterson but his remains were returned to this city for interment.
His two sons are still living but not in Paterson.

BRADLEYS, three sisters, kept a boarding house for some years on Market
street, near Mill. Father O'Donoghue boarded with them, as did also
several other priests; they left Paterson about 1832.

BROWN, JOHN P., was one of the trustees of the Oliver street church when
it was building. He was in partnership with Joseph Warren in the leather
business in lower Main street and married a daughter of Mr. Warren.

BURKE, THOMAS, was a contractor. He built a house adjoining the Catholic
Church on Market and Mill streets. His house burned down some years
after it was erected and his wife perished in the flames. His only son
John was a constable and died some years ago.--Edward Burke, no relation
to the foregoing, kept a store on the corner of Oliver and Mill streets.
He subsequently removed to New Orleans. He has no descendant living in
Paterson.

BURNS was the name of a man who was employed in the Phoenix Mill with
Patrick Agnew. He had resided in Paterson only a few years when he died.

BUTLER, PATRICK, built a house next to that of Thomas Burke in Market
street. He kept a tavern for some time and subsequently became a
contractor. He was the father of Mrs. Stephen Wall, Mrs. Dr. Quin,
Richard H. Butler, Nancy Butler and Louisa Jane Butler, who are still
residents of this or New York city.

CHAPMAN, PHILIP, died a few years ago at the age of eighty years. He was
the tender of the water gates of the Society for Establishing Useful
Manufactures at the Falls and his descendants still reside here.

CONWELL, a distant relative of the late Rt. Rev. Bishop Conwell of
Philadelphia, was employed in a cotton mill. He resided in Jersey street
and his descendants still live in this city.

CORRIGAN, PATRICK, who still resides in Mechanic street with his child,
was also employed in the cotton mill.

COUGHLIN, RICHARD AND PATRICK, were two brothers. Patrick for many years
drove a stage between Hoboken and Paterson. He died in this city.
Richard is still alive and is the trusted messenger of the First
National Bank.

DEVLIN, ARTHUR, was a school teacher, and resided in Prospect street. He
removed to Rhode Island, where his sons still reside.

DIMOND, JAMES, was a cotton weaver, and resided on Main street, near
Fair. He died in Paterson and none of his descendants reside here now.

DOHERTY, ROBERT, HUGH AND JAMES, were three brothers. Robert was a
school teacher who came here in 1828 and left in 1848 for New York and
there started in the livery business. He was a bachelor. Hugh was also a
bachelor, and resided in Paterson from 1828 to 1850, when he left the
city. He died in 1867, and in his will he bequeathed the property No. 89
Cross street to St. John's Church. James lived here about as long as his
brother, and was the youngest of the three. His widow still resides in
Pine street.

DORIS, JAMES, was a blacksmith, who had a shop in Market street, near
Mill. His daughter married John O'Brien, the father of the late
ex-Assemblyman John O'Brien of the Second District.

DUNN, the father of James Dunn, was among the earliest settlers here and
for a long time resided in Van Houten street.

FANNING, JAMES, was a trustee of the Oliver street church for some time,
and was employed in the cotton mill. He resided in Jersey street, near
Market.

FINNEGAN, FRANCIS, was a contractor who lived in Main street, near
Slater. He subsequently removed to Rhode Island and none of his
descendants live in Paterson.

FARNON, MICHAEL, resided for many years in Prospect street, and was the
father of Thomas Farnon, of this city, and Peter Farnon of Philadelphia.

FULTON, was the father of Mrs. Patrick Agnew. He has other descendants
still living in this city.

GALLAGHER, ANDREW, resided for many years in Prospect street. He was a
shoemaker and subsequently a constable.

GILLESPIE, MICHAEL, resided for some years on Market street, near
Prince, and it was in his house that the first mass was celebrated by
Father Larrissy. He subsequently removed to Belleville, where Fathers
Langton and Bulger repeatedly said mass. He afterwards moved back to
Paterson and took up his residence in Market street, near Cross, where
several of his descendants still reside. He was employed in the foundry
of Godwin & Clark. At that time the Catholics had no cemetery in
Paterson but Mr. and Mrs. Gillespie, rather than see the body of one of
their children buried in unconsecrated ground, journeyed to New York
with the remains, where they were interred in a Catholic Cemetery. Mr.
and Mrs. Gillespie were the parents of nine children, of whom one still
survives, Mrs. Connolly, who lives with the Gillespies in Market street.

GRIFFITH, ANDREW AND MICHAEL, two brothers, lived on the corner of Cross
and Van Houten streets, opposite Colonel Kerr's residence. Michael died
unmarried, but Andrew, who was a trustee of the Oliver Street Church
when it was in course of erection, had numerous descendants. His
children were Mary, wife of Hugh Brady and mother of Mrs. Michael A.
Harold, who still resides with her daughter in Marshall street; George,
at one time Captain of the City Blues, whose widow is still alive;
Margaret, wife of James Shorrock, who died some years ago; Sarah,
Michael and Andrew, who died unmarried, and Elizabeth and Augustine, who
still live in Paterson.

HAGGERTY, JOHN, who still lives with his wife and child on Market
street, near Beech, was in his earlier years employed in the foundry of
Godwin & Clark.

HAMIL, the father of James, John and Robert Hamil, was among the early
settlers in Paterson. He is dead now as are also his three sons, but the
work that they did still remains and is too well known to need further
reference in this work.

HAWKINS, JAMES, was a machinist, who resided in Marshall street, near
Slater. He removed with his family to California, where he died.

HUGHES, some of whose descendants still reside in Paterson, in his
earlier years resided in Van Houten street and was employed in a cotton
mill.

KELLY, PATRICK, was a constable, who subsequently removed to New York,
where he died. His daughter is the wife of Matthew Nealon, of this city.

KERR, COLONEL JOHN, was one of the most prominent figures in early
Paterson. For some time he kept a grocery on the corner of Cross and Van
Houten streets, but his principal occupation was that of a contractor.
As such he constructed portions of the race-ways and roads for the
Society for Establishing Useful Manufactures. He also built a number of
houses for himself. He had two daughters and one son, who subsequently
left Paterson and took up their residence in New York City. He was
Colonel of the military of Paterson, and was buried with military pomp,
his horse, bedecked with the trappings of mourning and the empty cavalry
boots hanging on its sides, following the coffin to the grave.

KILEY, JAMES D., was one of the first trustees of the Oliver street
church. He taught a private school for some years in Passaic street and
then removed to Virginia where his son became Mayor of Richmond.

LYNCH, BERNARD--the father of Andrew, Bernard, James, Thomas, Mary and
Nancy, all of whom were prominent in church affairs--and his wife lie
buried in Sandy Hill. Bernard Lynch, his wife and children are all dead,
but their descendants still reside in Paterson. The second wife of
Andrew, the oldest son, who was one of the first trustees of the Oliver
street church, still resides in Market street, near Cross, with his two
sons, James and Bernard. Thomas left Paterson and took up his residence
in New York City, where he died.

MAGENNIS, ARTHUR, came to Paterson from Matteawan, and was the father of
the late Comptroller of the City of Paterson. He kept a store here for
some time and subsequently was employed in his son's factory.

MALLON, JOHN, was a laborer on the Morris Canal. His children are John,
Alderman from the Eighth Ward; Felix, of Jersey City; Mrs. Roe, the wife
of a police officer; Mrs. Michael Campbell, wife of the Alderman from
the Fifth Ward, and Mrs. Patrick Fitzpatrick.

MCCARTHY, JOHN, was one of the first butchers in Paterson. He died here
but his descendants have left Paterson.

MCCOLLOM, three brothers, were employed as cotton spinners. Their
descendants have nearly all sought other places to labor in.

MCCROSSEN, DANIEL, resided in Prospect street and had a portion of the
original contract for the construction of the Morris Canal. He has a
number of descendants residing in Paterson. His widow subsequently
married William Bacon.

MCGIVERN, THOMAS, and his brother were employed in the Phoenix Mill.
They both died here but none of their descendants are at present
residents of Paterson.

MCGROGAN, THOMAS, was a machinist who died in Paterson, but whose
descendants have since left for other parts.

MCKENNA, ARTHUR AND HUGH, both died in Paterson. Arthur had no children.
Hugh had three children, of whom one became a Christian Brother and the
other is Andrew McKenna, an ex-Alderman.

MCKEOWN, EDWARD, was a machinist, who, after laboring for some years in
this city, went to the South, but subsequently returned to Paterson
where he has several children living. He first resided in Elm
street.--George McKeown, no relation to the foregoing, was a teamster on
the railroad. He died in Paterson and his children still live here.

MCKIERNAN, CORNELIUS, was a contractor and subsequently kept a store.
His widow died in this city a short time ago. He has several sons living
in Paterson.--Dennis, was no relation to the foregoing. He was a
laborer and a contractor and subsequently engaged in weaving cotton. A
number of his children are dead but some are still residents of
Paterson. Among his children were Christopher, John, and Samuel.

MCLEAN, THOMAS, was a cotton weaver residing in Elm street. He
subsequently went to New York where he died suddenly in a store while
making some purchases. His daughter is Mrs. Hugh Rooney.

MCNALLY, DANIEL, kept a hotel for some years which was made famous by
the fact that General Lafayette stopped there for some time. He built
the large hotel on Market street, running from Hotel to Union street,
which was subsequently destroyed by fire. He died in Paterson but left
no children.

MCNAMEE, ROBERT, was a laborer who resided on the corner of Broadway and
Mulberry street. His son, Bernard, subsequently occupied the same
building and it was here that Father Langton celebrated mass. Both the
McNamees were cotton spinners and died in Paterson. There are no
descendants of the family in this city.

MORGAN, DANIEL, was a laborer who came to Paterson in 1826. When a short
time afterwards work was to be begun on the Catholic Church in Oliver
street he and a number of other laborers were sent to the site. Before
they began to dig the superintendent inquired whether there were any
Catholics among the laborers. Mr. Morgan stepped forward and the
superintendent said to him:--"Then you dig the first shovelful of dirt,"
and Mr. Morgan did so. Mr. Morgan is still alive and resides at No. 77
Jersey street. He is the grandfather of Mrs. Dr. O'Grady.

MORRIS, MICHAEL, came to Paterson from Godwinville and was at first
employed as a cotton weaver, but subsequently devoted his attention to
dealing in waste. He was well known to nearly every Catholic in Paterson
and vicinity, and his death, which occurred a short time ago, was
lamented by all. He has two sons living, Michael J. Morris and the Rev.
John P. Morris. His only daughter died, leaving one child.

MOONEY, TERENCE, was employed in the cotton mill, and resided on Main
street, near Slater. He died in Troy, N. Y., whither he had removed with
his family; several of his sons are now in Florida.

MULHOLLAND, CHARLES, a cotton weaver, resided on the corner of Prospect
street and White's alley. He died in Paterson and his children removed
to other places.--James Mulholland, another of the pioneers of the
Catholic Church in this city, died some years ago after a long and
active life. His descendants still reside in Paterson.

MURPHY, PATRICK, resided on the corner of Pine and Grand streets and was
in the employ of the Society for Establishing Useful Manufactures. His
children still live in Paterson.

MURTAGH, MICHAEL, was the first superintendent of the Paterson level of
the Morris Canal. His son Bernard is dead, but his other son John is in
business in this city and some time ago represented the Eighth Ward in
the Board of Aldermen.

O'CALLAGHAN, JEREMIAH, was employed in a cotton mill. He left three
daughters, but no sons. One of his daughters is in business in this
city; another is the wife of Thomas Dynan and the third resides in
Baltimore.

O'DONNELL, WILLIAM, another employee of a cotton mill, removed from
Paterson many years ago and went South. None of his descendants reside
in this city.

O'KEEFE, THOMAS, resided in Ellison street, near Lynch's alley, and was
employed in the Phoenix Mill. His descendants subsequently removed to
New York and elsewhere.

O'NEILL, CHARLES, came to Paterson in October, 1828, and went to work in
Prospect street as a shoemaker. Assiduous attention to his business
impaired his health, and his physician advised him either to take a sea
voyage or obtain some employment in which he could have outdoor
exercise. Mr. O'Neill went into the lumber business to which he
subsequently added coal and building material. He has always been
prominently connected with Catholic Church matters in Paterson, and was
one of the first trustees of the Oliver street church. Although
eighty-two years of age he still enjoys the best of health and vigor.
His son Charles Henry is in business in Jersey City and has held a
number of offices, including that of Mayor, to which he was elected for
three terms. His second son, Thomas E., assists him in his business, and
a third son, John, died some years ago, leaving a wife and three
children. His daughter, Susan, is the wife of John Agnew; another
daughter is Mrs. Catherine Sharkey and a third Mrs. Dr. Kane. Another
daughter, Theresa, has taken the veil and is in the convent at Madison.
Ellen and Esther still reside with their parents in Mill street.--John
and Barney O'Neill were brothers of the foregoing. John established the
shoe business conducted by his sons at No. 122 Main street. He and his
wife are dead, leaving three sons and three daughters. Barney married a
daughter of James Wade; he was an insurance agent, a justice of the
peace and a lay judge of the Court of Common Pleas in this county. Three
daughters and two sons still survive him.--Charles and Patrick O'Neill,
two brothers, no relation to the foregoing, were employed in a nail
factory which stood where the Gun Mill is now situated. They resided in
Prospect street and none of their descendants at the present day live in
Paterson.--Edward O'Neill, of another family from the foregoing, was
also employed in the Phoenix Mill and has several descendants living in
Paterson.

O'REILLY, EDWARD, kept a dry goods store, and subsequently removed to
New York city, where he married and where he is still in business.

POWERS, JAMES, for some years kept a store in Cross street, opposite
Elm, and erected the brick building situated just below Dr. Quin's
office. His only surviving son is ex-Alderman John Powers. His daughter,
Margaret, became a Sister of Charity and adopted the name of Sister
Regina. She died while at St. Agnes' Institute in this city, and her
remains rest in Paterson. Another daughter of Mr. Powers is Julia, wife
of William McNair.

QUIN, PATRICK, was a contractor and resided in Passaic street. He was
for a long time one of the trustees of the Oliver street church. All his
children left Paterson after their father's death.--Arthur Quin resided
near Clifton and was a contractor, the principal field of his operations
being New York city. He subsequently removed to Paterson and put up a
number of buildings in West and Main streets. One of his sons is still
alive and is a resident of New York city. Dr. John Quin is distantly
related to Arthur and Patrick Quin, who were brothers.

RAFFERTY, PETER AND PHILIP, were two brothers. Peter removed to
California, returned to Paterson for some time, but again turned his
face to the Pacific coast; he is now a resident of San Francisco. He was
married in Paterson to Miss Susan Russell, a niece of Charles O'Neill.
Philip was for many years trustee of the Oliver street church. He was
the junior member of the firm of Todd & Rafferty, and died in this city.
His first wife was a daughter of Joseph Warren, and his second a
daughter of Hugh Brady.

RILEY, HUGH, kept a grocery on the corner of Cross and Market streets.
None of his descendants live in Paterson.

ROSSITER, MARTIN, whose tragic death by being carried over the Falls in
the freshet of 1882 was deplored by all, was for many years a farmer in
the employ of the Society for Establishing Useful Manufactures. His son
Richard is still in the employ of that corporation; another son is a
priest belonging to the order of Passionists, and a daughter is a Sister
of the Sacred Heart. Paul and George, two sons, are employed in New
York.

SHEA--OR SHAY--BRIAN, was one of the first Catholics who settled in
Paterson. He had a private school on the old York road where it strikes
the river near the present site of the Cedar Lawn Cemetery. Among his
scholars was Henry P. Simmons, of Passaic, recently Lay Judge of the
Common Pleas of this county. The building on the York road was used
partly as a school and partly as the residence of the teacher. The
rising generation of those days referred to it as "The Bellows," from
the fact that the wind blew in at the many crevices in the building. Mr.
Shea had a son, James, who studied law in New York, and a daughter
Harriet. He subsequently owned the property adjoining the Oliver street
church, and sold it to McKinney, from whom the church obtained it.

SHIELDS, CHRISTOPHER AND PATRICK, two brothers, were in the dry goods
business for some years on the corner of Main street and Broadway. They
removed from Paterson and have no descendants here.

SLAVIN, JOHN, kept a bowling alley on the corner of Ellison and Prospect
streets. He died in Paterson, but none of his descendants live here at
the present day.

TAGGART, PETER, was employed in the cotton mill. His widow, a daughter
of Joseph Warren, died quite recently, and his daughter is still living
in Paterson, the wife of William S. Kinch.

TILBY, DR. JOHN, practised medicine in Paterson and resided in Cross
street, near Market. He died in this city, but his two sons and one
daughter removed to other places.

VELASQUEZ, J., a Spaniard, owned the Phoenix Mill, and subsequently
formed a partnership with John Travers and embarked in the manufacture
of cotton. He subsequently sold out and left Paterson.

WADE, JAMES, according to the most reliable accounts, enjoyed the
distinction of having been the first Catholic Sunday school teacher in
Paterson, having a class in the old church building on Mill and Market
streets. He lived at the corner of Cross and Ellison streets. His
daughters are Mrs. B. O'Neill of this city, Mrs. See of Totowa and Mrs.
Coughlin of Hoboken. Mr. Wade was a cotton spinner by occupation.

WARD, PETER AND JAMES, two brothers, were engaged as butchers, although
James for some time worked in the Phoenix Mill. Both subsequently
removed to Rochester, where they died and where their descendants still
reside.

WARREN, JOSEPH, in partnership with Brown, conducted a tannery and a
leather store in lower Main--then Park--street, almost opposite Bank
street. Mr. Brown's grandson still resides there. Brown boarded with
Warren and subsequently married his daughter, after which the family
removed to Division street. Mr. Warren was one of the trustees of the
Oliver street church when it was building.




CHAPTER IV.

     THE ERECTION OF THE OLIVER STREET CHURCH.--DOUBLING ITS
     SIZE.--SKETCHES OF THE LIVES OF ITS PASTORS, FATHERS DUFFY,
     O'REILLY, JAMES QUIN, THOMAS QUIN, SENEZ, BEAUDEVIN AND CALLAN.--A
     PRIEST'S HEROIC DEATH.


The arrangements for the building of a new church in Oliver street were
made in 1828, the year in which the trustees of St. John's Church
obtained the grant of the land from Mr. Colt. Rt. Rev. Bishop Du Bois,
who had so generously interested himself in the welfare of the
congregation, solicited subscriptions and among others obtained one of
$2,000 from a Southern gentleman. Father Duffy and the trustees of the
church were indefatigable in their efforts and in 1829 the foundation of
the new church was laid, the work being done by Thomas Parker. It was
intended to erect a church fifty-five feet front and one hundred feet
deep and the work progressed favorably until the foundation wall had
been erected and the lower window frames fixed in their places.
Unfortunate dissensions among the members of the congregation then arose
and to this was added the debate of the question whether church property
in the State should be held by trustees, as had hitherto been the case,
or whether the title to the church property should be vested in the name
of the Bishop of the diocese. The result was that the work on the new
church was stopped for the time being and the congregation continued
worshipping in the old church, on Market and Mill streets, which had
been somewhat improved. In 1832 the trustees of the church were Charles
O'Neill, John P. Brown, Joseph Warren, Andrew Lynch, James D. Kiley and
Andrew Griffith. There was no question that the church on Market and
Mill streets was too small and that something had to be done to
accommodate the constantly and rapidly increasing congregation. So in
the early part of 1833 the trustees above mentioned, together with a
number of other gentlemen prominent in the church, held a meeting in the
yard of the old church on Market and Mill streets and deliberated what
to do. It was soon apparent that there were two factions. The one
faction favored doubling the size of the church on Market and Mill
streets and abandoning the Oliver street enterprise. The other faction,
of which Mr. O'Neill was the leader, insisted that a new church be
erected on Oliver street and Mr. O'Neill argued strongly in favor of
this project. The meeting finally adjourned without having come to any
conclusion. The friends of the Oliver street church then visited their
opponents at their residences and by dint of argument and persuasion
finally induced them to give their consent to the new project so that at
a meeting held two weeks after the first meeting it was resolved to go
on with the work on Oliver street. It was then discovered that some of
the trustees and a portion of the congregation favored constructing the
church on the foundations as originally built in 1829; the larger and
more conservative element considered the limited resources of the church
and finally prevailed. Changes were made in the plans, a portion of the
foundation was taken down, so as to bring the windows nearer to the
ground, and the second Catholic Church in Paterson was erected. The
church on Mill and Market streets had been sold for $1,625. There were
two bidders for the work to be done in Oliver street, but James
Galbraith being $700 lower than his competitor, the contract was awarded
to him and he erected the church. Subscriptions came in better than had
been anticipated and the church was compelled to borrow but little; that
little was raised on the individual notes of prominent Catholics, but
when the church was completed there was very little debt.

The work on the church was done under the superintendence of the
trustees and Father Patrick Duffy, the pastor of the church. Father
Duffy had no clergyman to assist him but his energy and untiring zeal
were equal to all occasions; and when he left Paterson in 1836 it was
with the sincerest regrets of all the members of the congregation, and
the most hearty wishes for his future welfare followed him to the new
scene of his labors, Newburg, Cold Springs and Poughkeepsie, N. Y.
Catholicism had not as yet taken deep root in that vicinity and Father
Duffy had a large field but a small flock. With the increase in the
number of the Catholics more priests were needed and Father Duffy
confined his labors to the City of Newburg, where he died on June 20,
1853.

Father Duffy was succeeded by Father Philip O'Reilly, who still lives in
the pleasant recollections of hundreds of citizens of Paterson. He
continued until 1845 as the sole shepherd of St. John's congregation. He
was a large and powerfully-built man, of commanding presence and very
social qualities. He mixed a great deal with persons of other faiths,
and by his sociability, brilliancy and powerful arguments succeeded in
destroying a great deal of prejudice which had previously existed
against the Catholic religion. Father O'Reilly belonged to one of the
oldest and most respectable families in Ireland. He was born in the town
of Seraba, county Cavan, a county which was once called O'Reilly's
county. Father O'Reilly traced his ancestry back to beyond the time of
James I., and at the time of Father O'Reilly's labors in Paterson some
of his kinsmen were still in possession of the estates which had
belonged to the family for centuries. Father O'Reilly was educated in
Spain, being a member of the order of St. Dominic, and travelled through
Italy, France and England. For some years he was chaplain to the Duke of
Norfolk, a position of ease and honor. The duties there were, however,
not enough for the restless and untiring spirit of Father O'Reilly, and
so when less than thirty years of age he left Europe to seek for sterner
duties in this country. He was first stationed at Poughkeepsie and then
came to Paterson. From this city he went to Cold Springs, N. Y., where
he built the first Catholic church. He was then removed to West Troy,
and afterwards placed in charge of St. Bridget's Church in New York. As
pastor of this church he died in the 62nd year of his life on the 7th of
December, 1854. His remains were interred on the 9th of the same month
in St. Patrick's Cathedral, the funeral being attended by a large
concourse of admiring and sorrowing friends, both of the clergy and
laity.

In the latter part of the pastorate of Father O'Reilly the congregation
of St. John's had so increased in numbers that it was found necessary to
enlarge the church. Steps were accordingly taken in this direction, but
the project was not carried into execution until some time after the
advent of Father James Quin, who came to Paterson in 1845. There was
considerable discussion concerning the plans of the addition and the
work was not begun until 1846. Instead of erecting the church to the
size of the old foundation walls--which had been entirely torn down and
used in the construction of the first part of the church in 1833--the
building was made thirteen feet longer, so that the present size of the
church is one hundred and thirteen feet deep and fifty-five front. The
original plot of land obtained from Mr. Colt would not have permitted of
the erection of a building of that size, and so an arrangement was
entered into with the county--which at that time was contemplating the
erection of the present county jail--by which the congregation deeded to
the county a gore of land in return for another gore of similar size.
The addition to the church was built by Colonel Andrew Derrom, and
resulted in a vexatious law suit which was decided in favor of the
congregation. Shortly after the completion of the addition the seating
capacity of the church was considerably enlarged by the erection of a
gallery on the sides of the church. The seating capacity of the church
was about 1,300. As was the case with the first half of the church
building the moneys needed for the construction came in in a very
satisfactory manner so that the church had very little debt when the
structure was accepted from the contractors.

When Father James Quin came to Paterson to take charge of St. John's
congregation his brother, Thomas, was preparing for ordination, and
after Father James Quin had been here about a year he was joined by his
brother, who came to Paterson as soon as he had been ordained. Father
James Quin was of delicate health, and in addition to the assistance of
his brother had the occasional services of Rev. Dr. Cummings, who
frequently came to Paterson from St. Stephen's Church. Father James Quin
died on the 13th of June, 1851, being at the time pastor of the church.
He was the only priest who died in Paterson, and his remains are
interred in the cemetery on Sandy Hill. Father Thomas Quin succeeded his
brother as pastor of the church and remained about a year. He was
educated at St. Joseph's Seminary, at Fordham, and was ordained by Right
Rev. Bishop Hughes on June 14, 1849. His remains are interred at Rahway
in this State, of which place he was pastor. His sister, Mrs. Bridget
Smith, widow of Michael Smith, still resides in this city on Mill
street, near Slater.

Father Thomas Quin was succeeded by Father D. Senez, who came in 1852
and remained until 1858. In the latter part of his pastorate he was
assisted frequently on Sundays by Father G. McMahon. Father Senez came
here from Newark and when he left he went to Jersey City, where he built
St. Mary's Church, of which he is still the pastor. He made a number of
improvements to the Oliver street church in this city and it was with
the greatest regrets that the Catholics of Paterson saw him depart for
other fields.

Father Victor Beaudevin succeeded Father Senez in 1858 and remained
until October, 1861. He was a scholastic of the Society of Jesus and was
ordained a priest by Rt. Rev. Bishop Hughes on May 25, 1850. When he
left Paterson he rejoined the Order of Jesuits and is at present in
Canada. He was assisted by Father J. Schandel, who was subsequently the
first pastor of St. Boniface's Church of this city, in the erection of
which church he received material assistance from Father Beaudevin.

Father Callan came to St. John's congregation in 1861 and remained about
two years, leaving here in October, 1863. He was one of the most
energetic priests that ever came to Paterson. He was quiet and
unassuming but continually busy with projects for the benefit of the
Catholic Church. His death constituted one of the most romantic episodes
in the history of the Catholic Church in this country. Some time after
he left Paterson he went on a mission to California traveling thither by
boat from New York. While going from San Francisco to his mission in
Santa Barbara the steamer on which he was was discovered to be on fire.
The wildest confusion ensued and an attempt to run the vessel ashore
failed. While most of those on board were busy devising plans for their
personal safety and resorting to all kinds of expedients to save their
lives Father Callan buried himself giving spiritual consolation and
administering the last sacraments and rites of the Church. He had ample
opportunity to save his life but the poor distressed on shipboard, who
had been injured by the explosion which had taken place, and some of
whom were dying, called for the consolations of religion and Father
Callan remained to dispense them. He died while in the discharge of his
duty--the death of a hero and a martyr.




CHAPTER V.

     THE EDIFICE ON GRAND AND MAIN STREETS.--THE ERECTION OF THE PRESENT
     CHURCH OF THE CONGREGATION.--THE CORNER STONE LAYING AND THE
     DEDICATION.--A DESCRIPTION OF THE CHURCH.


In 1863 Father William McNulty, the present pastor of St. John's
congregation, came to Paterson and took charge of the fortunes and
spiritual welfare of the constantly increasing congregation. The Oliver
street church had become too small and could no longer hold the large
numbers which crowded to it every Sunday for the purpose of attending
divine worship. Father McNulty consequently set to work preparing a new
edifice. It was his intention to provide a church which should be large
enough to afford every Catholic in the city all the conveniences of
attending mass and receiving the sacraments and at the same time he
intended to erect a structure which would be a credit to the liberality
and enterprise of the congregation. He accordingly entered into
negotiations with the Society for Establishing Useful Manufactures and
in 1865 he purchased from it sixteen lots on the corner of Grand and
Main streets. The new enterprise seemed to infuse new vigor into the
members of the congregation and the full amount of the purchase money of
the real estate was raised in two months. Preparations were made for the
construction of the new church and on September 10, 1865, the corner
stone was laid.

The following account of the corner stone laying of the church is taken
from the Paterson Daily Press of September 11, 1865:

"An immense concourse of people, numbering probably ten thousand,
gathered at three o'clock at the site of the new Catholic Church of St.
John the Baptist, to witness the ceremony of laying the corner stone of
the edifice, by the Rev. Bishop Bayley, Roman Catholic prelate of this
diocese. Music was furnished by the band attached to the Church of the
Assumption at Williamsburgh, and a large choir of male and female
voices. The procession of clergy, preceded by a cross, and accompanying
the Bishop in full and splendid canonicals reached the southeast corner
of the church about half past two, at which time the pressure was
fearful. The corner stone after being crossed and blessed by the Bishop
was then laid with the ceremonials prescribed in the Pontifical. It is
carved with a cross on the two exposed faces, and has a cavity within,
wherein were placed the following articles:

"Specimens of the United States currency, gold, silver, copper and
paper; also copies of Paterson Press and Guardian of Saturday, copies of
the New York Tablet and Herald, and the following document:

                      "JESUS HOMINUM REDEMPTOR.

"Lapis hic angularis Templi ad Dei Unius Omnipotentis cultum, sub
Patricinio Sancti Joannes Baptistae in hoc Patersoniensis urbe aedificandi
ab illustrissimo et Reverendissimo Jacobo Roosevelt Bayley, hujus
Novarcensis dioceseos, Episcopo Pio IX P. M., ecclesiam, per orbem
regenti, Patricio Moran Vicario Generali, Gulielmo McNulty Parocho,
Jacobo D'Arcy sacerdote coadjutore.

"Foederatarum Americae Septemtrionalis Provinciarum Preside Andrea
Johnson, Novae Caesareae Gubernatore Joele Parker, urbis hujus Proctore
Henrico A. Williams, Architecto Patrico C. Keely, aedificationis,
delectis Carolo O'Neill, Roberto Hamil, Gulielmo Watson, Michaeli Morris
et Patricio Curran. Benedictus et positus est III Idus Septembri, Anno
Salutis MDCCCLXV. Hoc operato, concionem, maxime facundam magna civium
adstantium corona, habuit jam laudatus praesul decus gregis, quem diu
sospitem nostro saeculo servet,

                                "DEUS,

"Cui sit honor, laus et gloria in Sempiternum.

"The Bishop, and attending clergy, then traversed the foundations of the
edifice, the Bishop blessing them and sprinkling them with holy water.
Then returning to the corner-stone the Bishop proceeded to deliver the
following address:--'It is the custom of the Bishop in laying the
corner-stone of a new church to say something upon the occasion, and it
is always a source of great pleasure for me to lay and bless the
corner-stone of a new church. The circumstances, it is true, are not
always the most agreeable, the ceremony being performed in the open air,
and it is sometimes too hot, and sometimes too cold, or it may rain,
although to-day the sun has shone out most opportunely. But these, after
all, are slight inconveniences. As I officiate upon these occasions, it
is impossible for me to separate them from the source of the blessings
to follow to the individual and to society. The thought that is always
uppermost in my mind when I lay the corner-stone of a church is of those
wells in the desert spoken of so beautifully in the old Scriptures;
those fountains in the dry and sandy deserts of the East, made by the
old patriarchs, which still spread beauty and fertility around them, and
still refresh the weary traveller. The wild Arab ranging the desert as
he sees and drinks of those living waters, blesses the names of those
old patriarchs who made them flow. So it is with the Church of Christ.
That Church is, indeed, a fountain of living waters in the desert,
spreading fertility and blessings around it and refreshing and blessing
the weary traveller on his journey through life. It is indeed a great
and a good work we are engaged in. It is a work for the glory and honor
of the Good and Supreme Ruler of all things, and it cannot fail to bring
down blessings on ourselves and all who come after us. The erection of a
church is a noble and substantial act of faith; not expressed in words
but built up in enduring brick and stone, and thus stronger and more
complete than mere words. It shows that you honor God and love your
religion; that you are anxious for the glory of the House of God, and
wish its rites to be fitly celebrated. It shows, too, that you are
anxious that those who come after you shall bow at the same altars, and
be guided by the same precepts that you are guided by. Some would say,
looking at the foundations I have blessed to-day, Why an expense that
seems disproportionate to the means! It is, perhaps, a natural question,
and yet it is one that always sounds badly to the Catholic ear. We
should not speak of cost in connection with the house and glory of
Almighty God. The question I allude to was first asked by Judas,
concerning an act of charity and love done for our Divine Master. Let us
recognize by our generosity, by the size, cost and magnificence of the
temples we erect to Him, that God is ruler not only over the world, but
in our hearts. If you will visit Catholic cities you will find the most
beautiful buildings erected, not to purposes of science and art, but to
the glory of God, and for works of charity done in His name. The
Catholic Church has always been a church builder. She began with the
Catacombs, which you will find in many parts of Europe and particularly
at Rome. To those places the faithful were wont to flee from the light
of day to offer their rites and worship God in their own way. As you
pass along those corridors, cut from the solid rock and lined on either
side with the bodies of the dead, you find in places they expand into
chambers where church rites were held. I recall one near Naples, a
church called after St. Agnes, near the scene of her martyrdom, where
there is a beautiful church, with an altar and a seat for the Bishop. In
some of these churches where the light of day does not shine the walls
are decorated with frescoes, from subjects of the Old Testament. I need
not say that when the Church came up to worship God in the light of day
she continued to erect noble edifices to the glory of God, hence those
noble basilicas, churches and cathedrals we see in the old countries.
Those noble structures have been stigmatized as creations of the Dark
Ages. Some of you may have seen them. Those who have not can form no
idea of their beauty and grandeur, which impress even those of other
faiths who enter them. They are truly noble poems, built in stone under
the light of Heaven. It would be quite as easy for an ordinary person to
compose a stanza of Paradise Lost, or Dante's Divina Comedia, as to
construct even the slightest portion of one of those beautiful works. It
has been the theory of a certain school, now I am happy to say fast
passing away, that these noble buildings were the result of
superstition; that they were built by men of habits of great violence
and crime, who compounded with God, as it were, to keep a portion of
their stolen goods, while with the remainder they erected those noble
churches and monasteries. This theory was entirely false. These were men
like unto ourselves, as regards human nature: when they did wrong they
might offer reparation, but it was no superstition that found means to
build these churches. In our days men are recognizing a better theory;
that it was faith, piety and love for God that prompted these works.
Those men in erecting their churches gave expression to their faith, and
showed their love to God as you are showing it now.'

"(The Bishop said he could not enter into a description of these
churches. He would only refer briefly to one, the Cathedral of Chartres,
France, of which he found it noted in the chronicle of Haman that it was
seventy years in building. One is not surprised that it should have been
so, when he looks upon it. It has suffered from the tooth of time, but
many of its interior features, and especially its noble old stained
windows, are very perfect still. He had been told by an archaeologist
that it would cost three or four millions of francs to restore it. This
noble cathedral was built not by the rich and titled, but by the hands
of poor men. There must have been thousands working on it night and day
for those seventy years. Thousands of noble persons were busy in
supplying provisions to the laborers. Delicate maidens might have been
seen carrying stones for the church. The whole population labored, not
merely the citizen, but the dweller in the province, to erect that
building that should stand until the end of time.)

"'They did not build in vain. Their time was well spent. That church has
been a constant sermon telling for over a thousand years the glory of
God. Who may tell what force such a church may add to a preacher's
words? Such churches have stood bearing witness against heresy and false
doctrine and helping Catholics to keep the faith. They have been
beacon-lights to warn men who wished to serve the true God from their
false philosophy. The spirit shown in the project of the large and
costly church here commenced is that which has always animated the
Catholic heart. I congratulate you, then; I congratulate your zealous
and faithful pastor; I congratulate you all; Catholics of this city, and
Protestants too; for this is a matter which concerns the interests of
all who believe in and love God, who reverence law, order and public
security, because all these are founded upon religion. In the place
where people do not believe in God, there must be degradation, violence,
insecurity and sometimes anarchy. Here we erect another bulwark against
irreligion, indifference and vice, which all must acknowledge are
spreading over our fair republic. He did not feel the necessity of
spending any more breath in exhorting them to carry on generously and
faithfully the great work they had undertaken. The rubric in the
Pontifical which I hold in my hand imperfectly translated says that it
is the duty of the Bishop before he lays the corner stone of a church to
take care that means are provided for its completion, and for the
support of its clergy, and the proper celebration of worship. But the
times are not as they once were. Now we do not find it necessary to wait
until all the means are provided. We depend now upon the wide-spread
liberality of our people, many of whom, it is true, are poor. We saw
to-day a woman, who from her dress and appearance, was evidently casting
her all into the treasury of the Lord's House. I cannot condemn her,
since the Lord once blessed such an act as hers. How dear will this spot
be henceforth! Here you shall worship God; here receive the holy
sacraments; here come to hear the words of eternal truth. May it indeed
be to you in the language of the old Patriarch, the House of God and the
Gate of Heaven. May you here obtain the grace of a good death and be
hence admitted to everlasting glory, to a habitation not made with
hands, eternal in the heavens.'

"While the address was in progress, baskets were passed among the crowd
for contributions, a handsome sum being realized. The congregation was
dismissed with the Pontifical benediction."

The erection of the walls of the church was at once proceeded with. P.
C. Keely, of New York, was the architect, but every day while work was
going on Father McNulty was present supervising the erection and
attending to the many matters which require attention in the
construction of so large a structure as St. John's Church. The building
was erected by day's work and is one of the most substantially built
churches in the country. Father McNulty was assisted by an advisory
building committee consisting of Charles O'Neill, Robert Hamil, William
G. Watson and others. The stone used in the construction of the church
was brought by canal from Little Falls and dressed on the ground as
required. The slate used in the roof was imported from England. The
chime of bells, the only one in the city, which had been used in the
Oliver street church, was transferred to the new edifice. Before the
completion of the main building a neat little chapel was built on the
north east corner of the property; this was at once fitted up and is at
present used for confessionals and other purposes. The total seating
capacity of the new church is 1750. The following brief description of
the church is taken from the recently published History of Bergen and
Passaic Counties:

"The church is eighty-eight feet front and one hundred and eighty feet
deep; twin turrets rise on each side of the front to the height of the
peak, ninety feet, but are to be carried thirty feet higher; on the
Grand street side there is a square tower, about one hundred feet high
at present; it is to be adorned with a spire rising to the height of two
hundred and twenty-five feet from the ground. The main entrance is on
Main street, through a fine doorway, the arch of which is about thirty
feet high. The roof is supported in the interior by graceful stone
columns, sixty feet high, from which spring stout arches of wood painted
to resemble stone. The ceilings and walls are decorated in the mediaeval
style by two celebrated artists from Munich, Messrs. Lang and Kinkeln.
Symbolic paintings adorn the side walls, depicting the twelve stations
upon a background of gold flecked with blue. The windows are of stained
glass each contributed by some member of the congregation."

The sanctuary also contains five masterpieces of the painter's art,
being representations of the five principal mysteries of the life of
Christ, the Annunciation, the Birth, the Institution of the Holy
Eucharist, the Resurrection and the Ascension.

The following are the positions of the windows and the names of the
persons or societies who donated them:

                               ALTAR.

  Rev. L. G. Thebaud,                 Rev. W. McNulty.
  John Agnew,                         Charles O'Neill.
  W. G. Watson,                       S. H. Wall.
  Miss E. Carr,                       Mrs. M. Freel.
  Christopher McKiernan.
  Robert Hamil,                       Mrs. B. Mack.
  St. Agnes' Society,                 Rosary Society.
  St. Patrick's T. A. B. Society,     Mrs. C. Cameron.
  United Sons of Erin,                United Sons of Erin.

                              ENTRANCE.

  P. J. St. Lawrence,           In memory of P. McKenna.

The stained glass windows in the chapel were given by Elizabeth Mooney,
Mary Freel, Anna Sullivan and Hannah St. Lawrence.

The following is the estimated cost of the various parts of the work:

  Cutting of the doors, windows, columns, corbels, &c.   $ 30,000
  Interior decorations                                      7,000
  Main altar--a gift from a member of the congregation      2,000
  Windows                                                   8,000
  Organ                                                    10,000
  Masonry and rest of the work                            143,000
                                                         --------
                                                         $200,000

The present debt of the church is $27,000, and its annual income about
$30,000 from all sources, barely sufficient to meet all the large and
numerous demands on the treasury. The number of Catholics in the city
is estimated at 20,000, more than one-third of the population.

The church was dedicated on the 31st of July, 1870. The following
account of this ceremony is taken from the Paterson Daily Press of the
next day:

"Yesterday was a great day for the Roman Catholic population of
Paterson, and a proud day for the Rev. Father McNulty, the energetic
pastor of St. John's Church, to whose remarkable energy and zeal his
people are indebted for so grand a design as the erection of the
splendid church which was solemnly dedicated yesterday with all the pomp
and magnificence of the Roman Catholic ritual. Before the hour for
commencing the services an immense throng had collected in the vicinity
of the old and the new church in upper Main street to witness the
ceremonies outside while the church was crowded by a vast congregation,
admitted by tickets at one dollar each to see and hear the splendid
service within. Of the church itself, its main architectural features,
dimensions, etc., we have so often spoken that we need not refer to it
particularly here save to notice what has been added by the way of
furnishing and decorations. The building is yet far from completion and
no doubt its full embellishment will be the work of years. It already,
however, gives promise of being a very beautiful church. It is frescoed
in stone colors, crimson, green, blue and gold. The sculptured capitals
of the stone columns are elaborately decorated and gilded. The arches of
the clere-story are stone color, edged with maroon, and gold stars, the
tracery in relief being light green. The side walls are salmon drab. The
seats are of hard wood, walnut, ash, etc., seemingly fashioned more for
durability than beauty. The altar, reached by two steps, is placed in a
spacious chancel, flanked by commodious chapels. The walls and ceiling
of the chancel are frescoed in the same colors as the body of the
church, and contain numerous paintings of scenes in the life of our
Savior and St. Peter, and other saints. Its large east window has not
its glass in yet. The other stained windows of the church are complete.
They are very beautiful, and each bears the name of its donor, some of
the faithful of the congregation having contributed the money for each,
and as long as the church stands the indelible record of their
generosity will endure. The chancel is covered by a handsome carpet of
brown and blue. The altar is painted white, mauve and gold. It is
elaborately ornamented with vases, pictures and flowers, and hung with
white lace embroidered with gold grapes. A wreath of vivid green leaves,
interspersed with white lilies, is twined in the front. It contains a
multitude of tapers, and is surmounted by a figure of Christ upon the
cross. The pulpit placed within the body of the church is small, and far
from imposing in its appearance.

"The ceremonies of dedication commenced outside of the church, where a
procession was formed of the clergy and societies, the latter consisting
of the Sons of Erin, and the St. John's and St. Patrick's Temperance
Societies. The procession was headed by two taper bearers and a crucifix
bearer, several of the officiating priests, and the Right Rev. Bishop
Wood, of Philadelphia, who conducted the ceremony of dedication. The
Bishop was clad in magnificent robes of white satin superbly embroidered
in gold devices, and silk flowers of glowing colors. He wore his mitre
and carried a gorgeous crozier. The procession marched around the church
chanting the Miserere, the Bishop sprinkling the walls with holy water.
It then entered the front door and proceeded up the centre aisle to the
alter, the Bishop and procession chanting alternately the Litany of the
Saints. The Bishop and attendants then traversed the interior limit of
the church, the walls of which were sprinkled with holy water by the
celebrant, the priests solemnly chanting the while. During this ceremony
the candles on the altar were lighted, and all was made ready for the
celebration of a solemn mass in the presence of a Bishop. This was
celebrated with the utmost pomp. The Bishop commenced the mass and
proceeded as far as the Confitieor when the celebrant, Father Senez, of
Jersey City, proceeded in the usual form. Father Hennessy, of Bergen,
acted as Deacon, Dr. Garvey, of Hackensack, as sub-Deacon, and the Rev.
P. McCarthy, of Seton Hall, as Master of Ceremonies. Among the clergy
present were the Rev. Monsignor Seton, Chaplain of the Convent at
Madison; Dr. Corrigan, President of Seton Hall College; Father Corrigan,
of St. Peter's, Jersey City; Father Byrne, of Camden, and the clergy of
the church, Fathers W. McNulty, Thebaud and Vescelle. The Bishop's
secretary and several of the seminarians of Seton Hall College were also
present.

"The sermon was preached by the Rev. Mr. Byrne, of Camden, from the 6th
Chapter of the Second Book of 'Paraleipomena,' or 'Book of Things
Omitted,' and was an earnest and eloquent appeal in behalf of the
Catholic faith, which he said makes sermons even of stones, and by its
grand and solemn services impresses the mind even of the stranger. The
preacher told an anecdote showing how powerfully a Baptist lady had been
impressed while visiting Bishop Wood's Church in Philadelphia, so that
she dropped upon her knees and prayed as fervently as any. The speaker
paid a glowing compliment to the zeal and generosity of the
congregation, and especially to the worthy pastor, for the erection of
this noble offering to God. It was beautiful architecturally, but it had
a beauty for the child of faith, the earnest Catholic, before which all
its outward beauty vanished as the glory of the earth before the glory
of the heaven. It is the glory and beauty of the indwelling of Christ.

"After the close of the mass, the Bishop addressed a few words of
congratulation to the congregation. He said they had reared a beautiful
and spacious temple and had reason to be grateful to God who gave them
so earnest and devoted a pastor to lead them. It is an evidence of His
special love. They should have but one sentiment. Thanks be to God; from
God all good things come. They must give him all he asks with grateful
hearts. He regretted that their own noble Bishop was not there and yet
he ought not to regret it, for in that case he (the speaker) should have
probably lost the great pleasure of being there. Remember the more God
bestows, the more he requires. Their struggle here will only cease with
life. There are signs on the horizon, that a special struggle may be
coming following the action of the General Council now in session. The
storm may come but God will direct it, and it will pass away, and be
succeeded by a longer and more glorious sunshine.

"The music of the mass was remarkably fine, under the skillful direction
of Prof. Davis, the organist of St. John's church. Only a small
temporary organ had been set up, it being the intention to order a
superb new organ, of dimensions suitable for the church. The full
effect, therefore, of the pieces could not be given, but they were
rendered with great skill and effect. The Kyrie and Gloria were by
Cerutti, the Offertory by Millard, the Credo by Farmer, the Sanctus by
Mercadante, and the Agnus Dei by Farmer. The solos were finely rendered
by Misses Graham and Maggie O'Neill and Mr. Hensler, bass, and Nauwerck,
tenor. The latter is the only one who does not belong to the regular
choir of the church. The other members, all of whom did admirably, are
Misses Theresa O'Neill, Bowen, Quin, McGuire, Sheehan and Hawley.

"The entire services were very impressive and occupied three hours in
all. Among the crowded congregation were a great many prominent citizens
not of the Roman Catholic faith. The ushers attended with great courtesy
to the comfort of all."

The time occupied to build the church as it stands at present was
fourteen years.

In 1872 the congregation purchased four lots of land on Grand street,
east of the church building, from the Society for Establishing Useful
Manufactures, paying therefor the sum of $10,800. The property was
bought for the purpose of erecting a parsonage and work on this was
begun soon after the acquirement of the real estate. The parsonage is a
handsome structure built in the same style as the church and of similar
materials. The mason work was done by Patrick J. St. Lawrence, the price
being $7,000. The erection of the building cost altogether about
$15,000.

The congregation retained the old church property in Oliver street but a
number of important alterations were made. The building was changed into
a hall for lectures, concerts, entertainments and the like and is known
as St. John's Hall. A portion of the building is used for school
purposes to relieve the parochial school which adjoins it.




CHAPTER VI.

     SKETCH OF THE PASTOR OF ST. JOHN'S CHURCH.--A SILVER JUBILEE.--A
     LIFE DEVOTED TO THE SERVICE OF THE ALMIGHTY.--THE CHOIR OF THE
     CHURCH.--VARIOUS SOCIETIES OF THE CONGREGATION.


No person in Paterson has done harder and more energetic work in the
cause of Catholicism than the reverend pastor of St. John's
congregation, Father William McNulty. His pluck, untiring zeal, kind
disposition and many other laudable characteristics have endeared him to
all. Never was this more plainly shown than at the celebration of the
twenty-fifth anniversary of his ordination. On this occasion, August 6th
and 7th, 1882, the clergy, of whom there were nearly half a hundred
present presented Father McNulty with an address giving a short sketch
of his life and paying him tributes which he had so richly deserved. As
this address faithfully depicts the character of the worthy priest and
tells of some of the many worthy and more prominent actions it is here
reproduced in full:

"We are met here to-day to congratulate you on this auspicious occasion,
the twenty-fifth anniversary of your elevation to the sacred priesthood.
Not to many is it given to see your years in the holy ministry, though
years constitute no merit; but to few indeed is it granted to accomplish
works such as you have achieved, for you are fuller of works than of
days.

"Imbued with the missionary spirit of your countrymen, you early left
your native land, 'the island of Saints and Apostles,' bidding 'adieu to
Ballyshannon and the winding banks of Erne.' Arriving in New York in
1850, you entered the celebrated halls of the Jesuits at Fordham, where
you drank deep of classical and philosophical lore; and graduated with
distinction. Thence you repaired to that illustrious seat of learning,
so justly styled 'the nursery of priests and bishops'--Mt. St. Mary's
College, Emmettsburgh, Md., where for four years, guided by the spirit
of the saintly Dubois, and the indomitable Brute; under the tutorship of
the learned McCaffrey and the gentle Elder 'you were nourished up in the
words of faith and good doctrine.' There, under the peaceful shadow of
'the old mountain,' you were taught the chief characteristics of a true
minister of Christ; who, according to the Apostle, should be 'of
blameless life, sober, prudent, of good behaviour, chaste, modest, not
quarrelsome, not greedy of filthy lucre, holding the mysteries of the
faith in a pure conscience, an example of the faithful in word, in
conversation, in charity, in faith.'

"Thus prepared, and having received ordination at the hands of the late
lamented Archbishop Bayley, you went forth five and twenty years ago
to-day, 'to labor as a good soldier of Christ' in the Diocese of Newark.

"You were first selected to assist as Vice-President the present
distinguished Bishop of Rochester in conducting at Madison the college
of Seton Hall which has since developed into the far-famed institution
at South Orange, much of whose success may be traced back to the fact
that you reproduced at Madison the zeal which you had seen exercised,
and the discipline which you had seen enforced at your mountain 'Alma
Mater.'

"You were afterwards placed over the missions of Morris county,
including Mendham, Basking Ridge and other neighboring stations, where
you erected churches and attended to the spiritual wants of that
extensive district, at the same time discharging the office of chaplain
to the infant community of the Sisters of Charity at Madison, and
assisting them very materially in the management of their temporal
affairs.

"In 1863 the church of St. John the Baptist, Paterson, was without a
pastor. The Right Rev. Bishop, knowing the importance of this growing
city, which has since become one of the most successful manufacturing
centres of the country, and thoroughly appreciating its religious wants,
cast his eyes over his clergy, to find one capable of holding the reins
of its destiny with a vigorous hand. He knew that in large manufacturing
cities, there were numerous dangers to souls, and none more to be
dreaded than those arising from intemperance. With that correctness of
judgment which always marked his appointments, he fixed his eyes on the
Vice-President of Seton Hall, and commissioned him to enter on a new
sphere of labor on the banks of the Passaic. Here, indeed, you found a
field not wholly uncultivated, for zealous priests had preceded you.
That veteran missionary and church-builder, Father Senez, now the highly
esteemed pastor of St. Mary's, Jersey City, had labored some years on
this mission with distinguished success. The lamented Fathers O'Reilly,
Quinn and Callan had left the impress of their zeal and piety on the
Catholic population of Paterson. Here you found a spacious church, and a
large congregation of generous and devoted Catholics. Nevertheless your
penetrating mind soon perceived that the wants of your growing flock
were not sufficiently provided for, and that the church was too small to
accommodate the crowds which presented themselves Sunday after Sunday
for divine worship. In 1865, therefore, having purchased a most suitable
location, you laid the corner stone of this magnificent temple, one of
the noblest monuments of religion in the United States. After five years
of ceaseless toil, at night collecting from your generous flock the
necessary funds, by day laboring even with your own hands in the quarry,
measuring the stone, mounting the walls, and giving directions to the
builders, with untiring zeal and unremitting effort, after an
expenditure of $200,000, you at length beheld your church ready for
dedication to God. The Archbishop of Philadelphia in the absence of your
own ordinary, did you the honor to come from his archiepiscopal city to
consecrate this magnificent edifice to the worship of the Most High.
This was indeed a proud day not merely for yourself and your devoted
people, but also for the entire population of Paterson, all rejoicing
that they had in their midst a pastor capable of conceiving and
executing so grand a work.

"Had you rested here you had done enough to enshrine your name and
perpetuate your memory in the grateful hearts of the people of Paterson.
But happily this was only the first of your great achievements in their
behalf. Having completed the new church of St. John, you next turned
your attention to the wants of the orphan, and the need of a suitable
cemetery for the burial of the Catholic dead. In 1868, you purchased the
beautiful site two miles from the city on the banks of the swift flowing
Passaic. Here you erected St. Joseph's Orphan Asylum, and laid out the
cemetery of the Holy Sepulchre. In that asylum, under the direction of
the Sisters of Charity, ever ready to care for the fatherless, you have
every year maintained nearly a hundred orphans, while the cemetery of
the Holy Sepulchre, so charmingly situated, and so elegantly laid out
bids fair to become one of the most admired repositories of the dead in
this State. Finding in 1870, that notwithstanding the immense
proportions of St. John's Church, the entire Catholic population could
not be accommodated within its spacious precincts, you purchased a very
desirable property on Broadway, whereon you erected St. Joseph's Church,
which you attended for seven years, and which when ready to be erected
into a regular parish, you found to have a value of $30,000. The good
work which you began there was successfully carried on by the lamented
Father Molloy, and is now being continued with no less success by the
present distinguished pastor, the zealous and learned Dr. Smith.

"A few years afterwards, perceiving that the Catholic population on the
left bank of the Passaic had increased very considerably, you purchased
a suitable plot of ground at Totowa, and erected thereon a commodious
brick edifice, making the lower story answer for religious, and the
upper for educational purposes. At the same time you introduced, and
provided a residence for the Sisters of St. Dominic, to take charge of
the schools there. Three years ago, after accumulating a property of
$20,000, for the new foundation, you recommended the Right Rev. Bishop
to erect this second daughter of St. John's into a regular parish
church, and had the satisfaction of seeing appointed to its first
rectorship Rev. Father Curran, the courageous founder and indefatigable
editor of the 'Paterson Times.'

"One of the most pressing needs in a great city like Paterson, where in
consequence of extensive manufactures there is great liability to
accident and disease, was a hospital for the sick and wounded, to the
establishment of which in 1869, under the management of the Sisters of
Charity, you largely contributed. Under your fostering care and liberal
encouragement, this institution of benevolence has gone on for fourteen
years in its career of mercy, sheltering the sick and disabled without
distinction of country, creed or color. Long may it prosper in its
Godlike work, and long may you be spared to be a father and guide to the
self-sacrificing sisters who so successfully conduct it.

"In 1874, the old pastoral residence having become too small for the
accommodation of the clergy, you erected at a cost of $15,000 this
elegant parsonage, which forms a fitting appendage to the church of St.
John, at the same time converting the old rectory into a home for the
good sisters.

"But amid all the excellent works of religion in which you have been
engaged, not one has claimed more of your attention than the providing
of sufficient school facilities for the education of your children, for
you have been thoroughly convinced that without the solid groundwork of
a sound Catholic education, the Catholic faith cannot take a firm hold
on the hearts of our people. Hence from the very commencement of your
administration, your most strenuous efforts have been directed to
promote the welfare of your numerous spiritual children in this respect.
In 1880, although your school facilities were by no means contemptible,
yet you saw that the growing wants of the parish demanded more school
room, and you accordingly gave orders to your architect so to alter old
St. John's Church as to afford you additional school accommodation for
one thousand children, while at the same time you entered into
negotiations with the Brothers of Mary to conduct those of your schools
which were designed for the larger boys. You have now the satisfaction
of knowing that, with the Sisters of Charity to teach your schools for
girls and smaller boys, and the Brothers of Mary to direct the schools
for the larger boys, there are few if any parishes in the diocese that
can claim the same advance in education as you can in this great city of
Paterson. Again do we say long may you be preserved to preside over the
destinies of the Catholic education in this portion of the diocese of
Newark.

"In 1873, flying from the tyranny of a Bismarck, the Franciscan Fathers,
bidding adieu to their native land, arrived in the City of Paterson,
friendless and well nigh penniless. Learning that it was their
intention, with the permission of the Right Rev. Bishop, to establish
themselves in this city, and anticipating no small good to religion from
the presence of so zealous and self denying a body of religious men, you
extended to them a friendly hand, gave them every encouragement, and
permitted your generous people to aid them in the erection of their
beautiful church and monastery on Stony Road. Thus St. John's church has
had the satisfaction of beholding another of her children snugly
ensconced on the banks of the Passaic.

"Three years ago, finding that the city was largely extending itself in
the direction of the new hospital, and there were numerous children who
resided too far away from St. John's schools to avail themselves of
their advantages, you erected a frame building for the accommodation of
these children, placing it in charge of the devoted Sisters, ever ready
to second your efforts in behalf of Catholic education, and it is
believed that in a short time the spiritual wants of that portion of the
city will enlist your zeal for the erection of a new church and the
foundation of a new parish in that section. We may also be permitted to
allude to the new church now in course of erection near the river for
the Catholic Hollanders under the zealous care of the Rev. Father Hens
and not without your encouragement and cooperation. Thus, then, we may
on this day congratulate St. John's church upon being the joyful mother
of a numerous offspring, which cluster round about her on every side,
and may indulge the hope that while each is guarded by its own titular
saint, the spirit of the Baptist will still hover over them all. In
addition to your labors within the limits of Paterson, you did not fail
to extend your pastoral zeal to the neighboring missions of Hohokus and
Pompton, where you built churches, and for many years attended to the
spiritual wants of the Catholics of those extensive districts, which are
now under the zealous charge of the Fathers of St. Boniface's church.

"There is another department of your labors to which we cannot close
this address without referring. We allude to your efforts in the great
temperance movement, which indeed we may say you were the first to
inaugurate both in this city and throughout the diocese. Upon your
taking possession of this great parish, you were not slow to perceive
that one of the greatest evils, and one of the most formidable stumbling
blocks to the advancement of religion in your parish was the prevalence
of the soul destroying vice of intemperance. We do not by any means wish
to insinuate that Paterson was worse in this respect than any of the
other great cities of the diocese, but it will be easily understood that
in a city like this where the manufacturing interests are so extensive,
requiring the employment of so many men and women, and even boys and
girls, and distributing such liberal amounts of money in compensation
for labor, the temptations to the abuse of intoxicating drinks are
indeed very great. Your earliest efforts, therefore, were directed to
the restraint if not the total destruction of the vice of drunkenness in
your parish. Hence you were not slow to organize temperance societies,
not merely for the older men and women, but also for the young men, and
even for boys, and from the very day on which you entered the City of
Paterson, up to the present moment, you have never relaxed your energies
in the promotion of the cause of temperance, and in checking the ravages
of intemperance in your parish. And it is not by means of temperance
organizations alone that you have succeeded so well in this noble work,
but by your personal exertions in visiting the home of the drunkard, in
entering the rumshops even at the dead of night to chase away to their
homes the resorters of these places, and to reprimand with the boldness
and freedom of the Gospel the keepers of these dangerous haunts. Often
have you been seen after a hard day's work on the Lord's Sabbath
parading the streets of Paterson as if with police authority, to see
whether any of your people were staggering along the sidewalk, after
filling themselves with drink, or gathered in the beershops indulging in
the noise and riot for which such places are notorious. In this
persevering effort to maintain sobriety and good order you have had the
countenance and support not merely of your own people, but of the entire
population of Paterson, and for this work you have received from your
fellow citizens, without distinction of creed, the esteem and gratitude
it has so eminently merited, while your name has become a household word
in Paterson. Even in times of riot and disorder, when the civil
authorities found them unable to cope with violence, they did not fail
to call upon the pastor of St John's to co-operate with them in the
re-establishment of peace and order.

"The very children as you move about the city, without distinction of
religion, never fail to recognize their dear 'Father Mac,' and you
yourself make it your special delight to stop and salute these
children. And if by any chance you passed by without noticing them, even
Protestant children would run after your carriage and say 'Father Mac,
you know me.' Nor did you neglect the young men and the young women of
your parish. For the former you provided suitable halls with libraries
and reading rooms, and organized them into literary and benevolent
societies, where, drawn away from the temptations of the rumshop, and
the professional billiard-room, they might have harmless recreation and
innocent enjoyment. Many of these young men under your fostering care
and liberal encouragement entered the ranks of the priesthood, and are
now edifying the Church in various positions of the Diocese, while
others similarly favored, are now fitting themselves for the sacred
ministry in the principal seminaries of the Church. The young women you
gathered into pious sodalities under the direction of the saintly
Sisters, and the patronage of the Immaculate Virgin, thus furnishing
them with every safeguard against the numerous temptations to be found
in populous manufacturing cities, and your labors for both classes have
been crowned with success, as any one can see, on Sundays in St. John's
Church, whose altar rails are crowded with those devout young men and
women, coming forward to nourish themselves with Christ's life-giving
bread. Of these young women, not a few, under your fatherly care, and
liberal patronage, have joined themselves to the good Sisters, devoting
their lives and energies to the teaching of the young and the nursing of
the sick.

"During the long course of those twenty-five years, with the exception
of two brief trips to your native land, you never found the necessity of
taking any recreation, but felt it to be your pleasure to increase your
labors for your flock. You have worked with the energy of one who truly
loves his Divine Master '_Nullo fatigatus labore_.' And your
disinterestedness may well claim for you the words of the Apostle,
'_Nulli onerosus fui_.' Your patient self-denial, your affability to
all, your readiness to listen to the tale of woe, and to relieve the cry
of distress, your unflagging zeal in the confessional, your never
failing attendance on the sick at the dead of night as cheerfully as at
midday, your unwearied earnestness in preaching the word of God, 'in
season and out of season,' holding up to your people the beauties and
happiness of a virtuous life, and denouncing to them the terrible
consequences of wickedness and wrongdoing, your ceaseless efforts to
prepare your numerous children for the holy sacraments, all this
entitles you to the praise and reward of a true apostle of Christ, and
has endeared you to the hearts of young and old--'_pueris senibusque
carus_.' In the exercise of your sacred ministry you have been ably
seconded and encouraged by your bishops, by the lamented Bayley, the
zealous and learned Corrigan, and the amiable, scholarly and energetic
prelate who now rules the destinies of this diocese. Nor should we omit
to mention the material aid which you have received from the many worthy
assistant priests that have labored with you,--the indomitable Kirwan,
the polished Moran, the lamented Darcy and Cantwell, the self
sacrificing Thebaud, the gentle Zimmer, the hardworking Downes, the
zealous Hanly, the laborious McGahan, the eloquent McFaul, the
historian Brennan, the courtly Whelan, the genial White and the
patriotic Corr, and last but not least the energetic Hickie, most of
whom are now filling with distinction the pulpits of flourishing
churches. You have won from your fellow-priests the highest esteem and
love, which they on this occasion endeavor to express, however feebly,
by the accompanying testimonial. Commemorating to-day your
five-and-twentieth year of ordination we earnestly hope and pray that
your silver crown may be transmuted into gold on your fiftieth
anniversary, and that the next quarter century of your ministry may be
characterised by the same fruitfulness in good works which we however
imperfectly have endeavored to record of the five and twenty years just
ended.

"Eternal praise and thanksgiving be to the Great Head of the Church and
Chief Shepherd of the Flock, Jesus Christ, who has given you the grace
and the strength, the health and the perseverance to pass with so much
profit to religion this long period of your ministry. Nor should we fail
to thank in your name the people of St. John's Church, who for all this
time have never faltered in their fidelity and generosity, always
responding with liberal hearts to the numerous calls made upon them for
religion, education and charity. Well may we conclude with the poet:--

    "Non usitato congredimur modo
    His in jugosis atque sacris locis
    Hasque inter umbras hospitales
    Insolitum celebrare festum."

The following is a list of the clergymen present at the silver jubilee:
Rt. Rev. W. M. Wigger, Most Rev. M. A. Corrigan, Rt. Rev. Edward
Fitzgerald, Rt. Rev. G. H. Doane, and the Revs. A. J. Thebaud, S. J.,
Isadore Daubresse, S. J., John A. Kelly, Thomas M. Killeen, Patrick
Cody, Patrick Hennessy, James H. Corrigan, Patrick Leonard, M. J.
Kirwan, Pierce McCarthy, L. G. Thebaud, Martin Gesner, Theodore
McDonald, O. C., F. Feehan, O. C., Augustus Brady, P. F. Downes,
Nicholas Hens, Louis Gambosville, James F. Salaun, John P. Morris,
Dennis McCartie, James Curran, Patrick J. McGahan, Isaac P. Whelan,
Daniel McCarthy, Michael J. White, Patrick Corr, Michael J. Hickie, Dr.
Larkin, David B. Walker, S. J., John J. Sheppard, Michael A. McManus,
Ferdinand Muller, O. S. F., and Hugh Murphy. Scores of letters and
telegrams were received from priests and others who regretted their
inability to be present at the celebration.

During his pastorate Father McNulty has been assisted in his labors by a
number of priests. His first assistant was Rev. James A. D'Arcy, who was
here in 1864. After this time Father McNulty had two assistants. The
names of his assistants are Fathers L. G. Thebaud, T. R. Moran, M. J.
Kirwan, P. McCahill, P. F. Cantwell, P. F. Downes, Joseph Zimmer, James
Curran, James Hanley, I. P. Whelan, M. J. White, Patrick McGahan, James
J. Brennan and M. J. Hickie. Of these, Fathers D'Arcy, Moran, Kinwan,
McCahill, Cantwell, Downes, Curran, Hanley, White, McGahan and Hickey
were natives of Ireland; Father Thebaud was born in New York City,
Father Zimmer in Brooklyn, Father Whelan in Elizabeth and Father Brennan
in Newark. In addition there were priests who were assistants only for
a few weeks, including Fathers McFaul, Corr and others.

Father McNulty's present assistants are Fathers McCarthy and Quin.
Father D. F. McCarthy was born in Newark and educated at St. Charles
College in Maryland and at Seton Hall. Father Thomas Quin was born in
Ireland and educated at Seton Hall.

The first choir of St. John's church consisted of the Bradley
sisters--elsewhere referred to--who sang in the old church on Market and
Mill streets; their brother played the flute and at times James Powers
assisted on the clarionet. A Professor Wedell was organist in the Oliver
street church in 1853 and he remained until 1856, although for about a
year of this time Professor Anthony Davis, a brother of the present
organist, presided at the organ. Professors Burke and Becker came
afterwards and in the first part of 1868 Professor Frank Huber played
the organist. He was succeeded in October, 1868, by Professor William
Davis, who is still in charge. Miss Ellen O'Neill also frequently
presided at the organ in the absence of the regular organists. At the
time Professor Davis took charge the choir consisted of Misses Howard,
Murphy, Bowen, and Esther O'Neill, who sang soprano and Henry Hensler,
who sang bass. Masses in two voices were rendered, until 1869, when, by
the addition to the choir of Daniel Sheehan, tenor, the choir was
enabled to sing masses in three voices; Misses Maggie O'Neill and Julia
Graham, soprano, were also added to the choir. This state of affairs
lasted only about one year when some of the choir withdrew and the vocal
music for St. John's congregation was furnished for about six years by a
quartette consisting of Misses Maggie O'Neill and Frances Lawless and
Louis Schmerber and Henry Hensler. The latter died and Frank Hart was
put in his place. About six months after this Professor Davis began to
form a larger choir and of the original selection a number still remain.
Among those who have left are Emil Legay, the present choir master in
St. Joseph's church, and John Stafford, who is studying in Rome for the
priesthood.

The present choir of St. John's Church consists of the following:

Organist and Director.--Professor William Davis.

Soprano.--Minnie Coniffe, Mary E. Drury, Minnie Dynan, Nora Gannon,
Maggie Doyle, Lizzie Lavery, Lizzie Fitzpatrick, Nellie Clark, Mary
Stafford, Maggie McCormack, Mary McLean, Ellen Odell.--12.

Alto.--Martha Drury, Frances Lawless, Alice Fitzgerald, Nellie Reed,
Lizzie Constantine, Maria Hogan, Annie Beresford, Mary McAlonan, Nellie
Dunphy.--9.

Tenor.--William Stafford, Thomas Canning, Edward Cavanagh, John Carlon,
John Van Houten.--5.

Bass.--John Best, John Anderson, James Anderson, James Fitzpatrick,
William Burns, Thomas Sheeron, Charles Lavery, David Forbes, Alexander
Doyle, Philip Bender.--10.   Total, 36.

The following are the societies attached to St. John's Church:

Benevolent Society of United Sons of Erin. This society was founded in
1846 and incorporated in 1859. It has about 100 members and its objects
are the relief of the sick and assistance for distressed members, for
which purpose it expends about $1,500 per year.

St. Patrick's Total Abstinence Benevolent Society was organized by
Father McNulty in 1863 and has about 100 members. Its objects are the
furtherance of the cause of temperance and the relief of the distressed,
for which latter object about $600 per year are expended.

St. John's Total Abstinence Benevolent Society was organized in 1867 and
has the same objects as the foregoing; it has about 100 members and
expends annually about $600 for the relief of distressed members.

St. Joseph's Total Abstinence Benevolent Society has the same objects as
the foregoing and about 40 members. It was organized in 1875 and expends
annually about $300 per year in the relief of the distressed.

The Catholic Young Men's Literary Association was organized in 1873 and
its object is indicated by its name. It has a library and reading room
on the lower floor of the Catholic Institute in Church street. Its
membership numbers about 100 and the entertainments it gives
occasionally are for the benefit of its library or some charitable
institution.

The Catholic Sunday School Teachers' Association was organized in 1874
by Father McNulty, who had found it difficult to obtain competent men to
teach Sunday School. Almost immediately after its organization a number
of its members resolved themselves into the Entre Nous Dramatic Club
which gives entertainments for the benefit of its library or for
charitable purposes. This dual society has about 100 members and
occupies the upper floor of the Catholic Institute in Church street,
property originally bought by Father Senez for an orphan asylum.

The Sodality of the Children of Mary was organized in 1862 and has about
250 members. It consists of young ladies and is in charge of Sister
Regina.

The Sodality of the Sacred Heart has about 160 members and was organized
about 7 years ago. It also consists of young ladies and is in charge of
Sister Stanislaus. The latter has done a great deal of effective work
during her 23 years' sojourn in Paterson as a Sister of Charity.

The Rosary Society is one of the oldest and most numerous of the
societies of St. John's congregation and consists of persons of both
sexes and all ages. It is in charge of Father McNulty.

The Society of the Sacred Thirst is a temperance organization, and
embraces in its membership persons of all ages and of both sexes. It is
in charge of Father McNulty.

The Society of Holy Angels was organized about thirteen years ago and
has about 200 members. Girls from 10 to 16 are eligible to membership.
It is in charge of Sister Angelica.

The Infant Jesus Sodality consists of about 200 little boys and was
organized in 1869. It is in charge of Sister Stanislaus.

The Sodality of the Immaculate Heart of Mary was organized about two
years ago. It consists of young ladies between 14 and 20 years of age,
and is in charge of Sister Immaculata.

The Knights of the Sacred Heart are in charge of Sister Stanislaus. This
society consists of 172 boys between the ages of 10 and 16 years.

Ave Maria Council, Catholic Legion of Honor, was instituted on November
16, 1883, and has about 50 members. Its object is the insurance of
lives, and the amounts insured for are between $500 and $5,000.




CHAPTER VII.

     THE DAUGHTERS OF ST. JOHN.--CHURCHES WHICH TOOK THEIR ORIGIN IN ST.
     JOHN'S CHURCH.--YOUNG MEN AND YOUNG WOMEN FROM PATERSON WHO HAVE
     DEVOTED THEIR LIVES TO THE SERVICE OF GOD.


It has often been stated that the church at Madison--which in the early
part of the century was called Bottle Hill--was an offspring from St.
John's Church of Paterson; this statement has also been frequently
contradicted, and it is certainly safe to say that it is doubtful
whether Paterson can lay claim to establishing Catholicism in Madison.
St. John's has, however, sufficient glory, for it is the undoubted
source of the origin of a number of churches in this vicinity. There is
no doubt that the same missionary priests who labored in Paterson also
visited other places; thus it has been ascertained that Father Larissy,
who according to well authenticated statements was the first priest to
read mass in Paterson, subsequently attended the churches in Staten
Island and a number along the Hudson places; still St. John's could
hardly lay claim to the parentage of these churches, no more than St.
John's could be called a child of the church in Newburg because Father
Langton paid periodical visits to Paterson from Newburg.[A]

It will suffice for the purposes of writing a history of Catholicism in
this county to take a glance at the churches whose origin was
undoubtedly in St. John's congregation. As has been stated on a previous
page, missionaries visited Macopin before they came to Paterson, but
there is no doubt that a church was erected in Paterson long before the
erection of the church in Macopin. It was not until 1830 that the
Catholics of Macopin proceeded to erect a building to be devoted
exclusively to the service of God. This church, under the patronage of
St. Joseph, was dedicated in 1830 by Rev. Dr. French, from New York, and
Rev. Mr. O'Donoghue, from St. John's Church, this city. For many years
this church was attended by priests from St. John's Church and
subsequently from St. Boniface's Church. Even to this day it has no
stated pastor and is attended by priests having charge of churches in
the vicinity.

The German Catholics of this vicinity did a great deal towards
establishing the Catholic Church on the firm footing it has found in
this county and too much praise cannot be bestowed on the work of the
early German Catholics and their priests. The most prominent figure in
the work among the German Catholics is Father Nicholas Hens, the
respected and zealous pastor of St. Boniface's Church in this city. This
gentleman has spent the best days of an active and useful life among the
German Catholics and his labors in the Lord's vineyard have borne
excellent fruit. Rt. Rev. Bishop Bayley kept a journal of the more
important actions of his life and from this journal the following
extract is made:

"On Sunday, July 1st, 1860, at half past five, I laid the corner stone
of the new German Catholic Church of St. Boniface, which Father Schandel
is endeavoring to build. We went in procession to the spot--the cross
before, with acolytes, children--Erin's Society as a guard--banners
flying--the big missionary cross borne before my carriage by the
Germans. There must have been from 8,000 to 10,000 persons present--hot
and dusty, but no disturbance. I pitched into Martin Luther for the
edification of the multitude."

The following is another extract from the same journal:

"December 1st, 1861, on Sunday, I blessed the new German church at
Paterson."

Before this time, however, the few German families gathered once a month
or once a fortnight in the basement of St. John's church in Oliver
street to have special German services. Among those who attended were
John Ratzer, Martin Bauman, Christian Geissler, Leander Kranz, Michael
Thalhammer, Joseph Merklin, Joseph Durgeth, Philip Brendel, Mr. Zentner,
Mr. Yost, Mr. Schnell and a few others. The services were conducted by
Father Hartlaub as early as 1854. On April 18th of that year Father
Hartlaub baptized in this church Joseph August Geissler, at present
parish priest in Green Bay, Wisconsin, and on December 18th following
Emma Mitch, who subsequently attained considerable renown as a singer,
was baptized there. Father Hartlaub attended for four years to the
spiritual wants of the German Catholics and was succeeded on July 18th,
1858, by Father Louis Fink, at present Bishop of Leavenworth, Kansas.
About the first of August, 1859, Father J. J. Schandel succeeded Father
Fink and was appointed permanent priest for the Germans. His first
baptism was performed on August 11th, and the first marriage at which he
assisted was on the 30th of the same month, the contracting parties
being Michael Courtade and Miss Anne Mary Brotchie. Father Schandel was
very popular amongst all classes of people and his name is still
frequently mentioned with reverence and affection. He worked very hard
among his countrymen and it was he who conceived the idea and furthered
the project of building a church for German Catholics. He purchased the
ground on the corner of Main and Slater streets where St. Boniface's
Church now stands, and erected that structure which has a seating
capacity of 900. The German Catholics in Paterson were few in number and
not blessed with worldly riches and Father Schandel was obliged to work
for his support in outside missions, a labor to which he devoted himself
with assiduity. For a long time he visited regularly every month St.
Joseph's Church at Macopin; he also visited occasionally the Catholics
in Ringwood and attended to the spiritual needs of the Catholics at St.
Francis Church, Lodi.

In 1869 he visited Passaic regularly and secured ground for and erected
St. Nicholas' Church. Before that time the Catholics of Passaic had
worshipped in a room in one of the factories. The interest awakened in
the Catholic Church by Father Schandel and the immigration of a number
of German Catholics soon gave the worthy priest more to do than he could
attend to. He accordingly asked Bishop Bayley for an assistant priest.
His prayer was granted and on August 5th, 1869, Father Nicholas Hens,
who had just been ordained, came to Paterson. This worthy priest
followed in the footsteps of his predecessor, and Fathers Schandel and
Hens worked together energetically and in the greatest harmony. The silk
mills at this time attracted large numbers of persons to Paterson and
Father Schandel concluded that it would be well to erect the Catholics
in Passaic into a separate congregation. Bishop Bayley thought well of
the plan and on July 21st, 1871, Father Schandel was transferred to
Passaic and Father Hens was appointed pastor of St. Boniface's in this
city. Father Schandel remained in Passaic until 1873 when he was
succeeded by Father Schneider, the present efficient and well-beloved
priest of the church. At present there are about 250 families in the
congregation in Passaic, and the parochial school, in charge of the
Sisters of Charity, is attended by nearly 300 children.

Being already in possession of a good and commodious church Father Hens
devoted a great deal of time and energy to the establishment of a
parochial school, that almost indispensable adjunct to every church. In
October, 1871, he opened the parochial school in Main street with 35
children, the teacher being the organist of the church. The number of
children continued to increase during the winter and in the following
spring there was an attendance of over 80. An additional teacher was
employed but during the summer of 1872 the Sisters of St. Dominic were
engaged to take charge of the school. Father Hens at once provided a
residence for the Sisters, purchasing the house and lot adjoining the
church for $4,600. The parish grew rapidly under the able care of Father
Hens. The modest church was improved and embellished both outside and
inside; the school was enlarged several times and another story added to
it. In 1874 the residence of the Sisters was rebuilt and in 1877 a
chapel, 65x25 feet in size, was added to it. In 1879 the boys'
department of the school was placed under the care of some Brothers of
Mary who came to Paterson from Nazareth, near Dayton, Ohio. In the same
year the present rectory, in the rear of the church, and a residence for
the Brothers was erected. About this time the congregation sustained a
serious loss in its membership, twenty families leaving it to attend St.
Mary's Church on Totowa for greater convenience and the thirty-five
families residing in the Stony Road district allying themselves to St.
Bonaventure's Church.

Despite this defection the congregation of St. Boniface continued to
grow, and soon the church was not able to hold all that wished to
worship within its walls. On March 19th, 1882, the feast of St. Joseph,
the patron of the Catholic Church, Father Hens bought a plot of ground
on River street, near the crossing of the New York, Lake Erie and
Western Railroad. Here the corner-stone of a new church was laid on
September 4th, 1882, and on May 14th in the following year the new
church was dedicated by Rt. Rev. Bishop Wigger. The church was placed
under the protection of Our Lady of Lourdes. The erection of this church
cut off from St. Boniface's congregation over one hundred German and
Holland families, but their places were soon filled, so that at the
present day, six months after the dedication of the new church, St.
Boniface's congregation is as large as it ever was. Three masses are
said every Sunday and the church is crowded every time. The number of
families belonging to the church is about 400, and its parochial schools
have an attendance of 350.

In addition to his many other duties Father Hens has since 1879 had
charge of St. Luke's in Hohokus. The ground for this church was given in
1864 by John Jacob Zabriskie, and the erection of the church was the
work of Father McNulty. A cemetery adjoins the church.

Father Hens's first assistant was Father Kars, who is now the pastor of
St Mary's Church in Gloucester, N. J. Then came Father Dernis, at
present pastor of the Catholic church in Salem, N. J. Father Dernis was
succeeded by Father Geissler, who was the first person baptized in
Paterson by Father Hartlaub. After Father Geissler came Father J. W.
Grieff, who by his eloquence, affability and energy has made himself
beloved and respected by all. Father Hens also derives material
assistance from the Franciscan Fathers in this city. Complete baptismal
and marriage records of St. Boniface's Church from 1854 are still in
existence, and from these the following statistics were collected:--

  Name of the Priest.          Baptisms.      Marriages.

   Father Hartlaub                 88            ---
      "   Fink, O. S. B.           24              8
      "   Schandel                775            187
      "   Hens                  1,120            221
      "   Dernis                -----              1
      "   Geissler                109             13
      "   Dyonisius, O. S. F.      10            ---
      "   Fidelis, O. S. F.         5            ---
      "   Grieff                  186             26
      "   Kars                     29              7
                                -----            ---
            Total               2,346            463

Bishop Bayley from 1869 to 1871 confirmed 109 persons of St. Boniface's
congregation; Bishop Corrigan from 1871 to 1882 confirmed 448 persons,
and Bishop Wigger from 1882 to 1883 confirmed 183 persons, making a
total of 740 confirmations.

The following are the societies attached to St. Boniface's Church:

St Boniface's Benevolent Society was organized by Father Schandel in
1867 and has a membership of 70.

The Rosary Society was established by Father Hens in 1873 for the
purpose of providing decorations for the altar. It has 115 members.

St. Aloysius' Boys' Sodality numbers 57 members and was established by
Father Grieff in 1882.

The Children of Mary numbers 87 members and was established by Father
Hens in 1874.

The Confraternity of the Sacred Heart of Jesus was established by Father
Hens in 1878.

The Confraternity of the Poor Souls in Purgatory was established in 1877
by Father Hens and numbers 107 members.

In 1867 Father McNulty bought a piece of property on Broadway near East
Eighteenth street, running back as far as Fair street. In the front part
of this property he erected St. Agnes' Institute which was very popular
for a number of years. In the rear of the Institute Father McNulty
erected a large frame building which was used as a church by the
Catholics who had settled in the eastern portion of Paterson. In a very
short time there was a large attendance and regular services were held
every Sunday. In 1875 St. Joseph's parish was created and Father
Nicholas Molloy assigned to it as regular pastor. Finding that there
were more Catholics in a more southerly direction Father Molloy bought a
tract of land on Market and Carroll streets and erected thereon the
present St. Joseph's church. It is a frame building having a seating
capacity of about 600. The lower floor is used for school purposes and
the upper as a church. In 1880 Father Molloy left Paterson on account of
ill health; he died shortly afterwards in New York city. Rev. Dr. Smith,
one of the best scholars and most learned theologians of the country, is
the present pastor of this church and he is greatly assisted in his many
labors by the Franciscan Fathers.

In 1872 Father McNulty bought eight lots on Sherman avenue, near Union
avenue, for the purpose of erecting there another Catholic Church. A
substantial brick chapel was built, 40x90 feet in size, and two stories
high, one floor being used as a chapel and the other for school
purposes. The attendance was large from the first, and in 1880 the
portion of the city near it was erected into a separate parish under the
patronage of St. Mary. The first priest was Father Curran, who did a
great deal of energetic work in Paterson, including the establishment of
a Catholic weekly paper. In 1883 Father Curran was removed to Arlington,
N. J., where he continues to edit _The Catholic Times_. He was succeeded
in Paterson by Father Samuel Welsh, who has still charge of the church
and who by devotion and ability is rapidly building up a large
congregation.

Three Carmelite Fathers came to Paterson in 1873 and established
themselves on Stony road, where they had purchased a frame dwelling.
They erected a neat two-story brick house, the lower floor being used as
a chapel and the upper as a residence for the friars. They were recalled
to Europe, but on the 26th of August, 1876, two priests, three students,
and four lay brothers of the Order of St. Francis came to Paterson and
obtained possession of the property vacated by the Carmelites. The
Franciscans came from Fulda, in Germany, from which place they had been
driven by the German government. In February of the following year Rt.
Rev. Bishop Corrigan gave them charge of the Catholics in the vicinity
with authority to form a parish under the patronage of St. Bonaventura.
On November 24th, 1878, Bishop Corrigan laid the corner-stone of a new
church in the presence of a large concourse of people. The Franciscan
Fathers went to work with a will and when the new church was completed
the property was not encumbered by any mortgage or other claim, as the
small debt that remained was in the shape of a note. The Catholic Church
provides for the dedication of churches that are not paid for, but no
church can be consecrated to the service of God as long as there is a
claim on it the prosecution of which might result in the sale of the
property and its conversion to other uses. St. Bonaventure's Church, a
large and handsome structure, was consecrated on July 4th, 1880, by
Bishop Corrigan. Fathers McNulty and Hens, who by their influence had
done a great deal towards securing the success of the new project, acted
as deacons of honor; Very Rev. Aloysius Laur, Provincial Superior of the
Order of St. Francis, as assistant priest; Fathers Muller and Trumper as
deacons, and Father Burk, from St. Mary's Church, Hoboken, as master of
ceremonies. The cost of the new church was about $30,000. The
congregation increased steadily and more priests and students arrived at
the monastery, and to-day the order as well as the congregation is in a
flourishing condition.

For a long time the French and Italian residents of Paterson worshipped
in the churches which were most convenient to them, and no attempt was
made to provide for them opportunities to attend services in their own
language. In 1882 Father Hens induced some of the Fathers of Mercy from
New York to come to Paterson occasionally, and services were for some
time held in French and Italian in St. Boniface's Church. The numbers of
attendants at these services increased, and in 1883 they rented a room
in the Smith and Jackson building in Market street. Here religious
services are held every Sunday, Father Porcille, one of the Fathers of
Mercy in New York, coming to Paterson every Saturday and returning to
New York on Monday.

The oldest Catholic church in Bergen county, and one of the few Catholic
churches out of debt, is St. Francis de Sales' Church in Lodi. It was
erected in 1855 and dedicated by Bishop Bayley. It has been attended
ever since its organization by priests from Paterson and Hackensack.

St. Joseph's Catholic Church at Carlstadt is another daughter of St.
John, and was organized in 1872, January 1st, and in the same year the
church was built at a cost of $11,000. It has a flourishing congregation
and a numerously attended parochial school.

The Catholics of Hackensack at one time formed a part of the
congregation of St. John's, but in 1861 Father Annellie erected a small
church. There were then only 25 Catholic families in Hackensack. In 1866
the corner-stone of the present church was laid, and the building was
completed under the pastorate of Father P. Cody. The congregation is
steadily increasing.

A few months ago Mr. Robert Beattie, of Little Falls, donated enough
land to the Catholics in that village on which to erect a church. The
corner-stone was laid by Right Rev. Bishop Wigger, and the church is now
nearing completion.

Catholic priests and religious fraternities have undoubtedly done a
great deal for Paterson, but the city has not been ungrateful, and a
number of young men and young women from this city have devoted
themselves to the service of the Almighty. The following are the priests
who grew up in St. John's congregation:--

Father John P. Morris was educated at the American College at Rome and
is at present pastor of the Catholic Church at Avondale, N. J.

Father M. A. McManus was educated at Seton Hall and is parish priest in
Newton, N. J.

Father Robert E. Burke was educated at Seton Hall and is parish priest
in Mt. Holly, N. J.

Father John Sheppard, also educated at Seton Hall, is parish priest in
Dover, N. J.

Father Alphonsus Rossiter was educated in the convent of the Passionist
Fathers at Pittsburgh, Pa., and is at present Superior of that
institution.

The following young men from the congregation have joined the Christian
Brothers in New York:

  Hugh J. Gallagher--Brother Joseph, 1877.
  Robert J. Foley--Brother Charles, 1877.
  Joseph Fitzpatrick--Brother Daniel, 1878.
  John S. Thornton--Brother Clement, 1879.
  Arthur McKenna--Brother Felix, 1879.
  Jeremiah A. Maher--Brother Andrew, 1880.
  Patrick Lawlor--Brother B. Joseph, 1880.
  Thomas Hone--Brother B. Edward, 1881.

The following are the names of Sisters of Charity at Madison, N. J., who
were born in Paterson:

  Sister Mary Agnes O'Neill, entered the community, Nov. 26, 1858.
         "         "         died, Nov. 9, 1877
  Sister Mary Ambrose Sweeney, entered, May 24, 1862.
         "            "        died, Feb. 19, 1868.
  Sister Mary Rosina Flynn, entered, July 21, 1862.
  Sister Adele Murray, entered, Sept. 27, 1862.
        "        "     died, April 14, 1871.
  Sister M. Angela O'Brien, entered, Feb. 19, 1863.
  Sister M. Genevieve Gillespie, entered, July 18, 1863.
  Sister M. Regina Powers, entered, Nov. 26, 1863.
         "         "       died, June 26, 1873.
  Sister Teresa Angela O'Neill, entered, Sept. 24, 1866.
  Sister Margaret Clark, entered, Feb. 12, 1869.
         "         "     died, Aug. 23, 1874.
  Sister Mercedes Sweeney, entered, July 17, 1879.

The following are the names of other Sisters of Charity in the same
institution who were not born in Paterson but who came from St. John's
congregation:

  Sister Mary Peter Daly, entered, July 19, 1863.
  Sister M. Lucy Blake, entered, July 20, 1868.
  Sister Frances Dougherty, entered May 6, 1869.
  Sister M. Christina O'Neill, entered, Nov. 8, 1869.
         "            "        died, Dec. 5, 1875.
  Sister M. Pelagia Mackel, entered, June 15, 1871.
         "            "     died, Oct. 30, 1876.
  Sister M. Adele Sheehan, entered, Aug. 15, 1871.
  Sister Marie Vincent Mitchell, entered, April 20, 1872.
  Sister Borgia Hanley, entered, August 15, 1873.
  Sister M. Clandine Van Nort, entered, July 19, 1876.
  Sister M. Placida Hunt, entered, April 30, 1878.
  Sister M. Francis Lewis, entered, August 1, 1879.
  Sister M. Barbara Bushill, entered, Feb. 27. 1879.
  Sister M. Fidelia McEvoy, entered, July 17, 1880.
  Sister M. Clotilda Kehoe, entered, July 19, 1880.

The following is a list of the names of the young ladies from St. John's
congregation who joined the Sisters of St. Dominic:

  Entered, 1874, Sister Bridget Margaret Mahoney.
  Entered, 1876, Sister Angela Julia Phelan.
  Entered, 1877, Sister Emmanuel Mary Phelan.
  Entered, 1877, Sister Eustochium Katie Phelan.
  Entered, 1879, Sister Baptista Nora Phelan.
  Entered, 1870, Sister Innocence Bridget Duffy.
  Entered, 1880, Sister Evangelista Mary Meaghar.
  Entered, 1880, Sister Sylvester Katie Meaghar.

FOOTNOTE:

[A] It may be proper to state that there are grave doubts as to the
spelling of the name of the second priest in Paterson. In some of the
earlier prints he is referred to as Father Langam, Father Langham, and
Father Langrey. Mrs. Connolly, in whose father's house the first mass
was said in Paterson, calls him Father Langdale, and the fact that a
priest named Langdale travelled through the western part of New York
State in the early part of the century, after Father Langton had
disappeared from the missions in this part of the country seems to
corroborate Mrs. Connolly. The late Barney McNamee, who was personally
acquainted with Father Langton, in a conversation had some time before
his death with Mr. William Nelson assured that gentleman that the name
of the first priest he remembered was Father Langton; Mr. McNamee was
positive on this point. Mr. Nelson made some researches, and these
convinced him of the accuracy of Mr. McNamee's memory. It is for these
reasons that the author of this work adopted the spelling Lang-t-o-n in
preference to others.




CHAPTER VIII.

     CATHOLIC CEMETERIES IN AND ABOUT PATERSON.--THE ORPHAN ASYLUM AT
     LINCOLN BRIDGE.--ST. JOSEPH'S HOSPITAL.


The histories of the Cemetery of the Holy Sepulchre and the Catholic
Orphan Asylum are so closely connected that they will be treated
together. The history of the cemeteries in and about Paterson was
written some years ago by Mr. William Nelson and published in pamphlet
form. To this history the author of this work has little to add. The
following are such selections from Mr. Nelson's history as concern the
burial places of dead Catholics:--

"Paterson is one of the very few cities in the country--perhaps the only
city in the Eastern States--where it has not been usual for the churches
to be surrounded by grave-yards. No church has ever been built here,
since the city was founded, in 1792, with this appendage, so universal
elsewhere. The old Dutch burying-ground at Totowa met the needs of the
people in this respect for twenty years after the town was established.
The First Presbyterian church being organized in 1813, the Trustees
looked about for a suitable cemetery, and with wise forethought selected
a spot far remote from the built-up portion of the village. In 1814 they
obtained from the Society for Establishing Useful Manufactures, a
triangular plot of about half an acre, at the corner of Market and Vine
streets. This became at once the burial-ground for the whole town, and
people of all denominations, Protestants and Roman Catholics, were
interred there. In the course of the next ten years or so, the
Methodists bought a plot on Willis street, 121x333 feet; and the Roman
Catholics secured a burial place, 100x175 feet, on the north side of
Willis street, near William, by gift or purchase. In 1826 the
Presbyterians bought of the State (which in 1816 had taken 300 acres of
land at Sandy Hill and thereabout, in exchange for $100,000 of stock in
the S. U. M., subscribed for by the State in 1792) three acres adjoining
the first cemetery, the sale being authorized by act of the Legislature
of December 28, 1824. In 1835 the Society U. M. sold to the Reformed
church a burial plot on Willis street adjoining that of the Methodists,
and in the same year the Episcopalians bought of the State (by virtue of
an act of February 14, 1833), five acres of land lying at Sandy Hill,
between Oak and Cedar streets. Under the authority of an act of February
2, 1838, St. John's R. C. church bought of the State three acres
adjoining the Presbyterian cemetery; and the First Baptist church bought
three acres near by. In 1851, the Methodists enlarged their cemetery on
Willis street by the addition of a plot about 143x333 ft., bought of the
S. U. M., and adjoining their first burial ground. Their old cemetery
not being popular, in 1854 the Presbyterians bought another tract of
3.74 acres, on Market street, north side, a short distant east of their
first purchase. This completes the history of the location of the 'Sandy
Hill' cemeteries."

"The deed for the Roman Catholic plot on Willis street has not been
found on record.[B]

"In the Roman Catholic cemetery there are 871 lots, 9 x 12 ft. in area,
all sold, and containing fully 3,000 graves.

"The Roman Catholic cemetery at Sandy Hill being filled, and all the
lots sold, the authorities of The Catholic Church of St. John the
Baptist bought, January 30, 1866 for $21,000, what was known as 'the
Lynch Farm,' sixty-nine acres, at the southeast corner of Market street
and Madison avenue, for a cemetery. One or two interments were made,
when, March 27, 1866, an act of the Legislature was approved prohibiting
the location or establishment of cemeteries or burial grounds 'within
the distance of six thousand feet from the street monument, as
established at the corner of Market and Willis streets,' in the city of
Paterson, and the proposed cemetery was abandoned, and the property
sold. In the Fall of the same year, on September 7, 1866, Mr. William G.
Watson bought at an auction sale of the estate of Cornelius P. Hopper,
deceased, 24.92 acres of land, on the east side of Haledon avenue, and
north of East Main street, and the next day conveyed it to the same
church, for $10,770, the object being to locate a cemetery there. A few
interments were made in the new grounds, but an act of the Legislature,
approved February 26, 1867, prohibited the location or establishment of
'any cemetery or burial ground within the limits and boundaries for the
city of Paterson,' and further prohibited the use 'for the purposes of
burial,' of 'any cemetery or burial grounds established within one year
within said city.' May 1st, 1867, the church bought of Bartlett Smith
and wife, of $15,500, three adjoining tracts of land, embracing 73.19
acres in all, at Totowa, just west of the city line, and near the
Lincoln bridge, extending from the river back to the Preakness mountain.
Here was located the 'Cemetery of the Holy Sepulchre,' tastefully laid
out, containing 3,208 lots (1,126 consecrated and 2,082 unconsecrated),
and ornamented and improved as well as the exceedingly sandy soil will
allow."

The interments in this cemetery in 1867 were 17; in 1870 they had
increased to 216, and at present they are about 300 per year.

The farmhouse situated on the property purchased from Mr. Smith was
changed into an orphan asylum; since that time a number of alterations
and additions have been made. There are about eighty children in the
institution which is under the charge of the Sisters of Charity. These
Sisters first came to Paterson in 1853 from Mt. St. Vincent, N. Y., and
an orphan asylum was established in Church street. After the removal of
the orphanage to its present location the building was changed into the
Catholic Institute.

St. Joseph's Hospital, also in charge of the Sisters of Charity, was
founded on September 11, 1869, the day on which the Sisters bought from
the late Alexander P. Fonda a tract of land lying on the east side of
Main street, just north of the Newark branch of the New York, Lake Erie
& Western Railroad. The tract of land had an area of nine and
three-quarters acres, and only a fraction of the purchase money was paid
in cash; the balance was secured on mortgage. In 1875 the Sisters, by
hard work and economy, had reduced the mortgage to $46,000 and at the
present date it is $41,000. When the property was bought there was on it
a three-story house, 45x45 feet in size, which had been used as a
residence. This was changed into wards for the sick poor, sleeping rooms
for the Sisters and one room was changed into a chapel. In addition to
this building there was a small barn. In 1871 the Sisters erected
another building, two stories high and 130x24 feet in size. The good
done by the Sisters in this city for the poor unfortunates who found
themselves sick and homeless has been incalculable and has been exceeded
only by the zeal and perseverance with which the good Sisters devoted
themselves to their truly heroic work. In the first year after the
establishment of the hospital 170 patients were cared for; in the past
year 740 were received and treated. The money needed in the hospital for
the care of these many patients is derived from the pay received by the
Sisters who belong to the order and who are engaged in teaching school,
and from collections made by the Sisters, as the institution has no
endownment. Persons who cannot have the care they might desire at home
in times of sickness and who can afford to pay for nursing and treatment
may be received in the hospital, but experience shows that less than
three per cent. of the patients received pay their board. The sick
receive the attention of the ablest physicians of Paterson, who take
turns in visiting them; in addition to this there is a house physician
who resides in the hospital and who is annually appointed by the Board
of Physicians after a very severe examination and who is generally some
young physician. The physicians receive no pay for the work they do and
thus form an able and very acceptable corps of assistants in the noble
work of charity. The total expenses of the institution amount to $14,000
annually and for nearly the whole of this the Sisters are compelled to
depend on their own individual efforts. The largest sum ever received
from any one source came to hand a few days ago in the shape of a legacy
of $1,000 from a Mr. Van Arsdale, who died a short time ago on Long
Island. Mr. Van Arsdale was an almost total stranger to Paterson.
Several years ago he visited some friends residing in the upper part of
Passaic County and while there his attention was called to the noble
work done by the Sisters; he paid a visit to the hospital and was so
favorably impressed by the workings of the institution that he
bequeathed it $1,000. Several months ago the Sisters also received $500
from a gentleman on condition that his name be not published, so that
the present year was an unusually fortunate one for the Sisters. Large
sums received in this manner are always applied towards paying off the
indebtedness on the property. There are at present nine Sisters employed
as nurses and in other capacities about the hospital and three are
employed in teaching in St. Agnes' school which stands on a portion of
the original plot purchased by the Sisters in 1869. St. Agnes' school
belongs to St. John's congregation and was erected a few months ago,
the congregation having purchased four lots from the Sisters for $2,800.
The school is a handsome brick structure and it is expected that in a
short time it will form the nucleus to a new congregation.

FOOTNOTE:

[B] Although I have been unable to find any trace of the deed of this
property I have been informed by several old persons that the property
was obtained by purchase from a man named Post.--C. A. S.




THE CELEBRATION.


Without doubt the most impressive religious ceremonies ever held in
Paterson were those in commemoration of the semi-centennial anniversary
of the dedication of the first building erected by Roman Catholics for
church purposes in Paterson--the old St. John's church in Oliver street.
The commemorative ceremonies began on Sunday morning, the 18th of
November, in the present large and splendid church of St. John Baptist
at Main and Grand streets, and ended on Monday morning with a requiem
mass for the dead. At all the masses the building was thronged with
Catholics, who at the earlier masses pressed forward to the altars in
great numbers to receive Holy Communion.

The principal service on Sunday was at half-past ten in the morning,
when a solemn high mass was celebrated. The edifice was crowded to its
utmost capacity, and although benches in the aisles gave extra
accommodation, hundreds stood patiently all through the long service. In
the immense throng were many Protestants, attracted by the unusual
preparations for elaborate music which had been made by Professor
William Davis, the organist of the church, and by the announcement that
the renowned Bishop McQuaid, of Rochester, was to preach a historical
sermon.

The music was rendered by the church's choir of 36, reinforced by a
boys' choir of 30: an orchestra of 20 pieces (including tympani bought
for the occasion) and the great organ of the church, and was conducted
by Prof. William Davis, with that perfect knowledge of his art and rare
taste which equip him so well for his important position. The musical
programme was no doubt the most elaborate ever rendered at a religious
service in Paterson, and was carried out in a fitting manner. The
singing was most creditable in its precision of time and accuracy of
intonation, and the orchestral accompaniments left little to be desired.
The programme of the morning was: prelude for orchestra and organ, "The
Lost Chord," by Sullivan; Asperges Me, chorus with organ, by Werner;
Kyrie, Gloria, Sanctus and Agnus Dei from Haydn's second mass; Credo
(scored for the occasion by Prof. Davis) from Rossi's mass in D minor;
Domine Deus, from same mass, as cornet solo with organ accompaniment;
and after mass, a Gregorian Te Deum sung antiphonally by the church
choir and sanctuary choir of boys, and for postlude, overture to Auber's
"Masaniello," by the orchestra. Rev. Father MacCarthy was the celebrant
and his intonation of the mass was most impressive. He was assisted by
the missionary priest, Father Walker, as Deacon, and Father Quin as
Sub-deacon. Father McNulty was assistant priest, with Fathers Murphy and
Van Riel as Deacon and Sub-deacons of Honor. Rev. Dr. Larkin was Master
of Ceremonies. The altar boys were arrayed in new royal purple cassocks,
scarlet lined, and white gloves, and to each was assigned the care of a
portion of the Bishop's vestments.

On Sunday evening the congregation was again limited only by the
capacity of the edifice to hold those who came, hundreds being compelled
to turn away, unable to obtain even standing room. The services were of
deep interest, and the music was remarkably fine. After the prelude, by
the orchestra and organ, Rossi's vespers were sung, followed by the
"Salve Regina," by Spath; "O Salutaris," Giorza; "Tantum Ergo,"
Hattersly, and a triumphal march on the organ. The rendition of the
"Magnificat," bass solo, by Mr. Anderson, the exceedingly brilliant alto
solo, "O Salutaris," by Miss Lawless, and the tenor parts, as sung by
Mr. Stafford, were commented upon as among the finest features of the
evening service. The Papal blessing was imparted by Bishop McQuaid, to
whom the duty was delegated by the missionary priest, Father Walker, who
was compelled to absent himself, this prerogative being conferred upon
missionary priests by the Holy See. Following came a very able discourse
on the progress of the Church by Rev. Father Patrick Corrigan, of
Hoboken, after which the usual benediction closed the evening services.

There was a larger attendance of priests at the service on Monday
morning than at any time on the previous day, many being prevented by
their ecclesiastical duties in their own parishes from coming before.
Bishops Wigger and McQuaid were both present, and the service, which
consisted of a solemn requiem mass for the dead of the congregation, was
beyond description impressive. A portion of Singenberger's Requiem was
rendered, Bishop Wigger officiating as celebrant, with Father Kirwan as
Deacon and Father Morris as Sub-deacon. Rev. Father Larkin was Master of
Ceremonies. The officiating Bishop was robed in black, as usual in
saying masses for the dead. The service began with "Prayer for the
Dead," by Dressler, after which came "Requiem" and "Dies Irae," by
Singenberger, "Domine Deus," by Ett, "Sanctus," "Benedictus" and "Agnus
Dei," by Singenberger. Bishop Wigger wore a white mitre, instead of the
usual golden one, during the services, until, at the close of the mass,
the episcopal robes were removed, the incense was brought forward and
the "Libera," from Ett's Requiem, was chanted, when absolution was
solemnly pronounced by the officiating Bishop, following which came a
funeral march by Chopin, and the services of the day were closed. The
vocalism at this service was by about sixty children and ten ladies of
the regular choir.

The following is a list of the prelates and priests who assisted or were
present at the services:

  Bishops Wigger and McQuaid,                Rev. M. J. White,
  Rev. P. Corrigan,                          Rev. P. Corr,
  Rev. L. Gambosville,                       Rev. Dr. Larkin,
  Rev. J. Salaun,                            Rev. T. Macky,
  Rev. M. J. Kirwan,                         Rev. Hugh Murphy,
  Rev. P. Hennessy,                          Rev. D. F. McCarthy,
  Rev. Pierce McCarthy,                      Rev. Thos. Quin,
  Rev. Jas. Curran,                          Rev. Porcille, O. M.,
  Rev. Father Van Riel, O. C.,               Rev. Gallant, O. M.,
  Rev. D. B. Walker, S. J.,                  Rev. M. Schacken,
  Rev. P. F. Downes,                         Rev. I. Gillen,
  Rev. J. P. Morris,                         Rev. S. Walsh,
  Rev. L. P. Whelan,                         Rev. M. O'Connor.
                        Rev. J. Zimmer.

[Illustration]




HISTORICAL DISCOURSE

DELIVERED IN ST. JOHN'S CHURCH, PATERSON, N. J.,

SUNDAY, NOVEMBER 18, 1883,

BEING THE

FIFTIETH ANNIVERSARY OF THE BUILDING OF THE FIRST STONE CHURCH IN 1833.

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


The why and the obligation of this celebration are found in the verses
of Ecclesiasticus just read.

The latter half of this century may, with some propriety, be called an
epoch of celebrations, commemorations and jubilees. Many of these are
trivial in character and restricted in territory; others are full of
meaning, cheering and ennobling to those who participate in them and to
many who come within their influence. The celebration to-day is one
worthy of a Christian people, commemorating a work wrought in God's name
and for His honor, and fruitful of untold religious blessings to a
devout congregation. The Church in the United States can, with justice
and without a blush, hold up to the gaze of the world the record of her
first days, humble and insignificant though they be; for, reversing the
tablet, an exhibition of a century's work, partakes of the
marvellous,--of the miraculous.

Relatively, the accomplishments of the Church in particular localities
are as astounding and wondrous as in dioceses, or in the whole country.
The beginnings of religion were the humblest conceivable. The priest to
whose care was entrusted a territory now covered by one or more
dioceses, journeyed from hamlet to hamlet and from house to house,
wherever a child of the Church might have his home, to administer the
consolation and the helps of the sacraments, and preach the word of
life. His altar was a rough board or a table; his vestments and all
needed for the mass were carried in a sack on his back, when no
conveyance could be had. The conveyance might be an ox cart, a farm
wagon, or a stage. It was such in all cases as the country in its days
of poverty and simplicity afforded. The heart of the priest was
gladdened when he was able to bring the blessings of religion to
children of the Church who, few in number and greatly scattered, still
held tenaciously to the old teachings and prayers; as it was saddened
when one of the faithful pointed out the homes of others who had
apostatized, or who, blushing in their ignorance under the contumely
heaped on their fellow-religionists, concealed God's gift of faith.
These fallings-away from religion are not unknown to-day. We may pity
the weakness of the unfaithful in those early times; there is no reason
to extend pity to the apostates of these days.

In September, 1836, Dr. England, Bishop of Charleston, addressed a long
communication to the Society of the Propagation of the Faith at Lyons in
relation to the condition and progress of the Catholic Church in the
United States. In this document the thoughtful and observant Bishop
details the heavy losses the Church has suffered and is still suffering,
and assigns the causes therefor with a straightforwardness and boldness
eminently characteristic. He does not hesitate to assert that more than
two-thirds of Catholic emigrants and their descendants had ceased to
profess the Catholic religion, and of these most had united with some of
the Protestant denominations. The causes he gives may be briefly
summarised as follows:--

1. The large influx of Catholic emigrants into a new country unprepared
for their coming.

2. The absence of Catholic schools for Catholic education.

3. Catholic orphans, picked up by proselytizing institutions, because
there were few or no Catholic asylums.

4. The want of a clergy sufficient in number, and adapted to the
peculiar circumstances of the country, often not able to speak correctly
its language.

5. The sending to America of priests not wanted in the European
countries.

6. Injudicious appointments to places of administration.

7. Diversity of nationality ending in jealousies and inefficient
co-operation.

8. The active work of wealthy Protestant sects, united in hindering the
growth of the Catholic Church, if in nothing else.

There are heavy losses to-day in the new portions of our country where
priests and churches are few in number and far apart. This a
disagreeable fact whose existence and disastrous consequences are not
lessened by denial. It is a fact that comes home to the consciences of
all concerned. The causes of these losses are somewhat modified from
what they were in the days of Bishop England. The Protestant sects are
weaker and less earnest in their efforts against the Catholic Church,
and have enough to do to hold their own without going after others. The
priests, whether born in America or elsewhere, are for the most part
educated in the country, are in hearty sympathy with its political
institutions, and most devoted to their ministerial duties. Schools,
orphanages and hospitals arise so rapidly all over the land that a
reasonable hope is cherished that soon no losses will follow through
this cause. The broad liberality of treatment which freely grants to all
large groups of Catholics the privilege of a church under a pastor of
the nationality to which they belong, gives all an opportunity of
hearing the Word of God in the language familiar to them from childhood,
and of enjoying church customs, music and ceremonies, peculiar to their
native province, but not objectionable to established rule and
discipline. The Catholic Church is broad enough for harmless
peculiarities. The rights of the clergy and those of the laity being now
better defined by wise legislation than in the time of Bishop England,
there is less of that friction, jarring and revolutionary
insubordination which he and others encountered. It is a singular note
to make that but few of the first churches established escaped
disturbances caused by the ambition, the ignorance or the infidel or
heretical notions of a handful of the parishioners. And, what is again
to be noted is that the leaven then infused worked for long years, and
made itself felt in these parishes after the last of those disturbers
had been laid in his grave.

It is an unsatisfactory task to try to write the history of one of those
early missions or parishes. In those primitive times the wearied
missionary made light of his acts and works, and failed to keep a record
of his doings, or to write the history of the mission. It was great
humility on his part, but it is very disappointing to us. He never
dreamt that his humble beginnings would grow into monumental grandeur.
It is hard to blame him. The wandering life he led; the lack of
facilities in passing from place to place; the hardships he endured; the
absorption of his mind in the daily routine of administering the
sacraments filling up his whole time left him no inclination to write
down what in his eyes seemed of little consequence, or of no special
merit.

This defect in parochial administration is now in a great degree
remedied by the canonical visitations of the Bishop of the diocese,
whose duty it is to see that a historical record is kept in every
parish, and that all important facts relating to the mission are duly
written therein. The religious orders and chiefly that of the Jesuits,
have been careful to keep a full history of their transactions in all
their missions. It is to the "Relations" of the Jesuits that we owe
whatever information we have with regard to the beginnings of
Catholicity in New York and the New England States.

Wherefore, assembled in this monumental mother church, looking at her
daughters, near and far off, beholding around her the fruits of her
maternity--the churches, the schools, the hospitals, the orphanages,
that have sprung from her loins, we grieve that a fuller account of her
incipient struggles and successes is not at hand, and that due honor
cannot, therefore, be rendered to the memory of the pioneers, clerical
and lay, whose prayers and sacrifices blessed and helped the founding of
religion in this town and neighborhood.

The story told of the beginning of religion in a particular district is
much the same everywhere. It runs in this wise and generally has four
stages: 1. One or more families drawn to a locality by the prospect of
employment, clinging to the faith of their fathers in the land of their
birth,--clinging to it all the more if the hand of oppression for
conscience's sake weighed heavily on them at home, journeyed many miles,
sometimes hundreds of miles, to New York City or to some other city
equally fortunate in having a church and priest, to obtain the succors
of religion. At the opening of this century, there was the one church,
old St. Peter's, in Barclay street, New York City,--the one star of
hope, shining in the firmament which covers the states of New York and
New Jersey. Thus, the Catholics of northern New Jersey, craving for the
bread of life and the Word of God, from time to time found their way to
old St. Peter's. Thus, as I have often heard in Western New York, the
parents of ex-Senator Kernan brought their son from Steuben county to
New York City for baptism; so also did the Klems of Rochester bring
their child to New York City, a distance of 400 miles, where it was
baptized by Bishop Connolly. It was a two weeks' ride. There were no
canals or railroads in those days; nor were the wagon roads remarkable
for smoothness, or well-adapted for speed. The Kernans were from
Ireland; the Klems from Germany. They worthily represented a large class
of intelligent and devout Christian people who believed and lived
according to their belief. The descendants of both families are very
numerous, and keep the faith.

The second stage of progress in the introduction of Catholicity is the
occasional visit of a priest coming oftentimes from a great distance.
Thus, we are told that the Rev. Mr. Farmer (Steenmeyer), came from
Philadelphia and Conshocken, twice a year, to visit the few scattered
families of northern New Jersey. These visits began several years before
the Revolutionary War, were discontinued while the contending armies
were encamped in that part of the country, and resumed on the return of
peace. His visits were chiefly to a settlement of German Catholics at
Macoupin in Sussex Co. They had been brought over from Germany about
1767 to work in the iron mines and forges and to burn charcoal. They are
not to be confounded with the Hessians who had been shipped to America
to fight against the colonists. After Father Farmer ceased to visit
Macoupin, the settlers were left for forty years without a priest.
During these years of spiritual deprivation, old Marion, the patriarch
of the settlement, kept alive religion by rendering such services as
were within his power. On Sunday, he gathered together the inhabitants
of the place for mass, prayers and the rosary. He taught the children
their prayers and catechism. The zealous labors of this pious man not
only kept alive the faith, but nourished a spirit of piety among the
people.

During the war, while the American soldiers and their French allies were
encamped around Morristown, the French chaplains officiated about
Morristown as their services were sought.

In the early years of this century refugees from San Domingo, Guadaloupe
and Martinique settled in New Jersey, at Elizabeth, Springfield and
Bottle Hill, now known as Madison. Rev Mr. Tisseraut lived for some time
at Elizabeth and gave religious services. In 1805, Rev. Mr. Viauney
began to pay regular visits to Bottle Hill. He came from St. Peter's,
Barclay street. Other priests from St. Peter's attended this French
settlement; notably among them was the Very Rev. Doctor Power, whose
visits were frequent for several years. Father Malon, at one time
assistant to Dr. Power, took up his residence at Madison.

Revolutions drove the French to Madison. The hope of employment brought
many from Ireland to Paterson. These were only too glad to escape
political and religious bondage at home. About 1812, the first priest
visited Paterson, saying mass in the house of James Gillespie on Market
street and after the removal of Gillespie to Belleville, mass was
celebrated yet more regularly in the house of Bernard McNamee on
Mulberry street in a room which he had prepared and reserved for this
purpose. For some time this room gave accommodation to all the Catholics
in Paterson. Among the first to make use of this temporary chapel in
McNamee's house was the Rev. Arthur Langdill. Bishop Bayley copies from
Bishop Connolly's diary: "Oct. 22, 1817, I addressed a letter to Rev.
Arthur Langdill, empowering him to celebrate mass, etc." This diary of
the Bishop settles the name of this priest. Father Langdill made his
home for a time at Newburg, visiting Northern Jersey and especially
Paterson.

About 1820, the Rev. Richard Bulger, the second priest ordained by
Bishop Connolly, was sent to Paterson as its first resident pastor, or
rather as a missionary to Northern New Jersey, with his headquarters at
Paterson. God only knows the patient and uncomplaining services, the
whole-souled zeal of this truly Apostolic priest, as he travelled
through the counties of Passaic, Sussex and Morris. Of a cheerful and
gay disposition he delighted in telling amusing incidents connected with
his travels. Some have come down to us by tradition curtailed or adorned
as the narrator's imagination was lively or dull. One day when the snow
was on the ground, trudging along with his pack on his back, making his
way to Newton in Sussex County, he was overtaken by a farmer. The
latter, as is customary in country districts, kindly "gave a lift" to
the stranger, placing him at his side in the sled. Of course, the
farmer's curiosity made him forget the world's politeness, and institute
a series of leading questions. Are you a peddler? No. Perhaps you will
open a store in town? No. A physician? No. A lawyer? No. Then, may I
ask, what do you do for a living? Thus driven to the wall by the
persistent questioner the priest was obliged to confess that he was a
Roman Catholic priest. People in New Jersey had curious notions of what
a priest might be: they attributed strange things to them, and had a
holy horror of them. Our farmer was not exempt from the prevailing
ignorant superstitions with regard to priests, and ordered Father Bulger
to quit the sled. After driving on a bit the farmer repented of his
severity, again took the priest into his sled, and after suitable
instruction ended by receiving baptism as a Catholic.

Nearly thirty years later another missionary working in the same field
which Father Bulger had cultivated reached the hamlet of Franklin
Furnace. At this period, 1848, many Irishmen were engaged in iron mining
in this neighborhood. For their spiritual help mass was celebrated in a
miserable shanty, a dwelling built before the revolution. Among those
who came to assist at it was a venerable gentleman, a Dr. Lawrence,
whose history as a Catholic was by request briefly given. In the
missionary days of Father Bulger Dr. Lawrence had made the acquaintance
of the holy apostle, and by him was instructed, baptized and received
into the church. In the long years intervening, he had kept the faith,
and availing himself of all favorable opportunities, he received the
sacraments, often going to New York city for this purpose.

A saint like Father Bulger must have impressed some of his own piety and
zeal on the Catholics of Paterson and its outlying districts. It was
while he was pastor here, in 1821, that the "Society of Useful
Manufactures" gave a plot of ground on the corner of Mill and Congress
streets, for the purpose of erecting, maintaining and keeping a building
or house of public worship of God. On this plot the Catholics built
their first church, a one-story building 25x35 feet, costing $1000. We
may smile at the smallness and inexpensiveness of the structure, but any
priest of the olden time who labored to build churches when his few
parishioners were glad to give a hard day's work for 50 or 60 cents, can
readily understand that the building of that first church, at a cost of
one thousand dollars, was as great and appalling a task as the
construction of the stone church in 1833, at a cost of $15,000. In
remote country districts the experience of Paterson and Rochester is
repeated year by year. In one place a gutted house is made to play the
part of a church; in another, even a smaller edifice than the first of
Paterson, and costing less, answers the first demands of religion that
the souls of the scattered few may not perish. Blessings on these small
and modest shanties, surmounted by a cross and holding an altar. Warmer
prayers from loving hearts go not up to heaven from marble basilicas,
nor were priests' hearts crushed and broken in the strain to meet
interest on debts incurred beyond the power to pay. Father Bulger was
soon called to New York to assist Bishop Connolly, and in November of
1824 died after a short illness, and his remains lie under the monument
at the left hand as you enter the gateway of old St. Patrick's on Mott
street, and side by side are those of Father O'Gorman, the first
ordained by Bishop Connolly, who followed to the grave his
fellow-missionary within a week. In the dearth of priests to do the work
of the diocese the Bishop felt keenly these losses, and in January,
1825, he himself while suffering from a severe cold was called from his
bed at night to administer the sacraments to a dying Christian, and
within a week, on the 5th of February, joined his devoted assistants in
eternity. At one time both Rev. Richard Bulger and Rev. Michael O'Gorman
had been stationed at Utica, N. Y.

You will allow me, I am sure, the liberty of linking Northern New Jersey
and Western New York. Though so far separated they formed parts of the
one diocese, and often the priests that labored here were sent to what
was then called "The Far West" to hunt up and save the scattered sheep
of the one fold. Bishop Timon, in his history of missions in Western New
York, writes: "The Catholics of Auburn, then numbering four or five
families, and having several children to be baptized, sent to New York
for a Catholic priest. The Rev. Mr. O'Gorman came. This was the first
visit that Auburn had ever received from a Catholic clergyman."

The church built in Paterson by Father Bulger, in 1821, is mentioned in
the Catholic Directory for 1822, as the only one in New Jersey, with
Rev. Mr. Bulger as pastor.

Father Bulger was succeeded by Father Brennan, assisted by Father John
Conroy. The latter made the first attempt to build a church in Jersey
City. But building on a bed of quicksand the foundations gave way, and
the courage of the people was lost for some years. In 1826 Father
Brennan died and lies buried near his companions; then came Father
Shanahan, the fifth priest ordained by Bishop Connolly. He was followed
by Father J. O'Donohue, who afterwards exercised the ministry in Auburn,
in Seneca Falls and other places in Cayuga and Seneca counties. It was
during his pastorate in 1830 that the church in Macoupin was dedicated
by Father Chas. D. French, sent from New York to perform this function.
He was assisted by Father O'Donohue. Father French afterwards spent some
time in charge of the mission of Greece, a settlement of well-to-do
Irish farmers, about six miles west of Rochester.

In 1827, the construction of the Morris Canal brought many Irishmen to
Paterson. Religion followed in the track of commerce. The first church
no longer afforded room for the largely increased congregation. While
realizing the need of additional accommodation the parishioners did not
venture to do more than secure the lot on Oliver street, and determine
to build a suitable church. In 1832, Father Duffy was sent to Paterson
as pastor, and it was under his administration, that in 1833 the first
half of the stone church on Oliver street was built. It is the 50th
anniversary of this building that we this day commemorate with becoming
pomp and solemnity. Its erection marked the third stage in the growth of
religion. The missionary days were passing away to be replaced by fixed
and well ordered ministrations.

Here let us pause a moment to give "praise to men of renown, and our
fathers in their generation." They that were born of them have left a
name behind them, that their praises might be related. And there are
some, of whom there is no memorial; and are perished as if they had
never been; and are born, as if they had never been born, and their
children with them. "But these were men of mercy, whose godly deeds have
not failed." ... "Their bodies are buried in peace; and their name
liveth unto generation and generation. Let the people show forth their
wisdom, and the church declare their praise."

So with praise and with prayer we wisely honor the memory of the
Gillespies and McNamees whose homes had welcomed the priest. Like
Zacheus they sought to see Jesus, and Jesus came to abide in their
houses and bless them, when the holy and unbloody sacrifice was offered
up under their roof. With them, in just meed of honor, we join the
Kerrs, the Burkes, the Wades, and the Bradleys; the Lynches, Griffiths
and Farnons; the McNallys, Bannigans, Powers and Butlers; the Quins,
Morrises, Mulhollands and Plunketts; the McDonalds, Mooneys, Warrens and
McEvoys. Nor can we omit the names of others of later date, who are held
in veneration for their good deeds, munificent generosity and exemplary
lives, the O'Neills, the Hamils, the Raffertys, the Watsons and
numberless others.

We have brought our narrative along through the early struggles, the
humble beginnings, and the great triumph of the Catholics of Paterson,
until the day when with exulting hearts they assembled for the solemn
dedication of their new church edifice in 1833, while the Rev. P. Duffy
was their pastor. Rev. Mr. Duffy was removed from Paterson in 1836 and
sent to Newburgh, where he died in 1853.

Father Duffy was succeeded by Rev. Philip O'Reilly, an ex-Dominican, and
at one time Chaplain to the Duke of Norfolk, and he gave way in 1845 to
the Rev. James Quin. On Easter Monday of 1846 Rev. Mr. Quin began the
enlargement of the church, making it 113x55 feet, and with the galleries
giving seating accommodations for 1300 persons. It cost $15,000. On the
6th of February, 1847, the enlarged and improved church was dedicated by
Bishop Hughes.

In 1851 Father Quin died, and was succeeded by his brother the Rev.
Thomas Quin.

This brings us to the erection of the State of New Jersey into a
separate diocese, which was placed under the Episcopal administration of
the Rt. Rev. James Roosevelt Bayley. The See of Newark was erected on
the 29th of July, 1853, and Bishop Bayley, preconized on the same day,
was consecrated on the 30th of October, 1853. On the first of November
he was installed in his Cathedral, and promptly began the work of caring
for the interests of religion.

From the outset of his administration two ideas became fixed and
unchangeable in Bishop Bayley's mind. He saw that whatever else might be
useful and needful in a diocese, its first wants were churches and
priests,--schools and teachers. You who knew him so well, who so often
listened to his earnest words pleading the cause nearest his heart, do
not require to be told that in those days your Bishop was wrapped up in
the carrying out of these ideas. Always gentle, always kind, ever
pleasantly smiling, yet he was ever urgent and determined that the
churches and schools should be ready as they were needed to meet the
necessities of the flock over which he was placed. Bishop Bayley
understood clearly that churches and schools which the people's money
might build would avail little without priests and teachers. He had the
advantage, a great advantage, of being the first Bishop of a diocese,
and one whose prospects for growth and prosperity were most promising.
He was fresh, vigorous and anxious to spend and be spent. He had the
moulding and directing of the work before him according to his own
judgment and the carrying out of his own ideas unhampered,--untrammeled.
His plans embraced a college and theological seminary as a nursery and
training school for priests; a Mother House and Novitiate for a
religious community of teaching Sisters. Hence as early as 1856, he
founded Seton Hall College and Seminary at Madison, removing them in
1860 to South Orange. Soon after he began the formation of the community
of Sisters of Charity at Newark, transferring the Mother House to
Madison in 1860. These few words describe the small beginning of each
institution; the results of their successful achievements are best
estimated by the fact that priests from this seminary cover the State of
New Jersey, and 400 Sisters of this community are for the most part
engaged in the school-room. The sentiment expressed by the Bishop in his
"History of the Church on the Island of New York" was given effective
play in his work as a Bishop. He wrote: "If we desire to keep the
children in the faith of their fathers, we must, above all things, take
measures to imbue the minds of the rising generation of Catholics with
sound religious principles. This can only be done by giving them a good
Catholic education. In our present position, the school-house has become
second in importance only to the House of God itself." When Bishop
Bayley was translated from Newark to Baltimore he had the happiness--and
for him it was a great one of knowing that there was scarcely a mission
in the diocese he was leaving without a Catholic school, and that the
foundations for the continuance of the good work were so broad--so
solid--that they never could give way.

Soon after taking charge of the new diocese of Newark, Bishop Bayley
changed the Rev. Thomas Quin from Paterson to Rahway, where he remained
until his death. Father Quin was amiable and unassuming, but lacking in
the energy and determination demanded by the requirements of the rapidly
developing congregation of St. John's. The Rev. Dominick Senez was sent
to this mission to replace Father Quin. Father Senez's success as a
pastor in many missions was a guarantee that the populous and important
parish of Paterson would not suffer under his leadership. The
development of many industries called for artisans and laborers. After
the famine in Ireland in 1846 and 1847, the prime of the industrial
classes flocked to our shores, and many found their way to centres of
employment like this city. St. John's of Paterson was a large and
growing congregation when Father Senez came here. Much had been prepared
for him by others; and much remained for him to do. His great work has
always been in the pulpit, in the confessional and in pastoral
visitations. With excellent administrative ability he has never allowed
debts to accumulate beyond easy control. Soon after taking charge of
Paterson he brought to his help the Sisters of Charity of Mt. St.
Vincent. The first of these religious women, and the first of any
community that worked in the State of New Jersey were brought to Newark
on the 18th of October, 1853, by Bishop Bayley, and placed over a girls'
orphan asylum and the parochial school for girls. The Sisters of Charity
of Newark and Paterson returned to Mt. St. Vincent as soon as the new
community founded at Newark, now at Madison, was able to replace them.
The Sisters who were at Jersey City on the same terms did not leave
according to agreement.

On Father Senez's change of field of work to Cincinnati he was replaced
by Father Beaudevin, and he by Father Callan, transferred from St.
James', Newark.

In 1863, the Rev. William McNulty, after a school of preparation in
small things, if anything can be called small that belongs to a priest's
ministry, was assigned to Paterson. We come now to the fourth stage in
the history of Catholicity in this town. It is the period of large
developments and remarkable growth. It needed in the pastor, youth,
energy, zeal, disinterestedness and a spirit free and unfettered by old
ways and traditions. It found all these in the young and almost untried
priest. His Bishop in calling him to this responsible post did not
blunder into his choice, but made it in full knowledge of what was
needed to build up religion in Paterson as well as of the fitness of the
selection he was making. It was precisely the capability and exactness
of the young priest in the fulfilment of his duties in Seton Hall as
chaplain to a convent, and as pastor of a small rural mission, which led
his Bishop to believe that the same qualities fitted him for a more
onerous and trying field of work. This young priest never disappointed
the well founded expectations of his first Bishop, nor has he failed in
the estimation of Bishop Bayley's successors, nor has he left it in any
parishioner's power to complain that Paterson lagged behind in the race
to the goal of great works in which the earnest, generous and self
sacrificing priests and people of the United States were running. No one
of the causes indicated by Bishop England in explanation of the losses
of the Catholic Church can be cast as a reproach at Paterson since the
present pastor took charge of this mission. If there are any losses here
they must be accounted for by other reasons.

This new church, so large, substantial and grand, worthy of Keily's
architectural skill, is Father McNulty's enduring monument. I am not an
admirer of large churches in America, except where they are demanded in
cathedral cities by the necessities of special functions. I would not
hesitate for one moment to withhold all praise even here, if I did not
know that this church has not been built at the expense of other
religious interests; if I did not know that school-houses giving room
for all the Catholic children in the parish were provided; as well as
homes for orphans and hospitals for the sick. Nor would I lavish
commendation on my friend, the pastor of this parish, if I did not know
that other parts of this growing city had been cared for and that new
parishes had been formed as they were needed. Within the limits of
Paterson are the daughters of the mother church, are St. Boniface's and
St. Mary's; St. Joseph's, St. Bonaventure's and St. Agnes'. Beyond these
limits are the churches at Macoupin, Passaic, Lodi, Hohokus,
Bloomingdale and Germantown. There are pastoral residences everywhere;
schools in all the parishes; an asylum for orphans; a hospital for the
sick; consecrated cemeteries for the dead.

Yet the works above ennumerated, praiseworthy and necessary though they
be, would be as dross, so much are they in the material order, were they
not beautified and enlivened by that spiritual life and glory which make
them acceptable in the sight of God. All these material things are but
as helps to grace and spiritual advancement. When a congregation flocks
to the church, blocks up the way to the confessional and crowds around
the altar rail, all know that there is spiritual power in that mission;
when homes are Christian, when father, mother and children kneel
together in prayer, when the sanctuary of the house is sacredly guarded
like the sanctuary of the church, a race of Christian people is
preserved. From such Christian homes come forth Christian men and
women--come forth priests for the altar, brothers and sisters for the
schools. It is the glory of this congregation that religious communities
have been largely recruited here; it is the crowning glory of the pastor
of this church, as it is unspeakable joy to his heart, that his labors
bring forth such fruit, for his work will not end with his days on
earth; but will be continued long after by those that have learned from
his lips and drawn spiritual life from his example and the outpouring of
his own soul.

It is a withered and dead parish that yields no laborers for the Lord's
vineyard. He is a barren pastor who brings forth none to take his place
when he is gone, or who has never summoned to his aid one recruit of his
own drilling.

For the work accomplished, for blessings received, for a growth and
prosperity wondrous indeed, it is a duty for the children of the early
Catholic settlers of Paterson not to forget their fathers who "were men
of mercy, whose godly deeds have not failed;" it is a joy for them and
their children, and for their pastors, and the church, "to show forth
the wisdom and declare the praise" of those who builded that Church of
St. John in 1833.

Blessings on their memory! Prayers for their souls! We pray for the
souls of all who in their day helped this church; to-morrow with solemn
dirge and rite this duty will be yet more markedly fulfilled. The
performance of this sacred duty honors and helps the Bishops, the
priests, the people, who toiled under adverse and trying circumstances
to lay good foundations for future building; it gratifies the loving
hearts of a grateful posterity to acknowledge the rich inheritance of
religion that has come down to them, as it will be their earnest
endeavor to transmit to their children the glowing faith, the warm piety
and the noble spirit of self-sacrifice inherited from "men of renown,
and our fathers in their generation."

[Illustration]




Transcriber's Notes:


The Villanova University copy that this text was prepared from contains
several handwritten corrections. The original text of the book has been
retained for this electronic edition, but since the corrections are
probably accurate, they are noted below as "VU corrections."

Some inconsistent spelling and punctuation has been retained from the
original (i.e. "cooperation" vs. "co-operation," "traveling" vs.
"travelling").

For this text edition, oe ligatures have been expanded to oe for Latin-1
compatibility.

Table of contents was not present in the original print edition.

Page 5, added missing "t" the "the" in "within the city limits."

Page 6, VU correction: "Father De La Motte" instead of "Father De La
Mote."

Page 6, VU correction: "Rev. Phillip Larisey, O.S.A." instead of "Rev.
Phillip Larissy." Note that this differs from "Larrissy" / "Larrisey"
(two r's) found elsewhere in the text. This may be intentional since it
is quoted from another source. Research suggests that "Larisey" may be
the most appropriate spelling, but there is enough conflicting
information that no attempt has been made to normalize the text in this
edition; all references are left as-is.

Page 8, VU correction: "Father Philip Larrisey, O.S.A." instead of
"Father Philip Larrissy, a Franciscan" (with a later instance of
"Larrissy" also changed to "Larrisey").

Page 9, VU correction: "Larrisey" instead of "Larrissy."

Page 15, VU correction: "Larrisey" instead of "Larrissy."

Page 19, changed comma to period after "employed in a cotton mill."

Page 22, changed "a Southern gentlemen" to "a Southern gentleman."

Page 22, added missing apostrophe to "O'Neill was the leader."

Page 23, changed "succeded" to "succeeded."

Page 26, added missing open quote before "DEUS."

Page 26, changed "Auno Salutis" to "Anno Salutis."

Page 28, changed "shem" to "them."

Page 28, added missing open single quote before "They did not build in
vain."

Page 34, changed "Chior" to "Choir."

Page 34, changed double quotes to single quotes after "the nursery of
priests and bishops" and after "the old mountain."

Page 35, changed "includ-" to "including."

Page 39, changed double quotes to single quotes after "Nulli onerosus
fui" and around "pueris senibusque carus."

Page 40, added double quotes around poem.

Page 41, changed comma to period after "Fathers McFaul, Corr and
others."

Page 43, VU correction: "Larisey" instead of "Larissy." Most likely a
typo for "Larrissy" / "Larrisey" but left as-is due to other internal
inconsistencies in the text (see page 6 note).

Page 55, changed "Singerberger's" to "Singenberger's."

Page 58, changed "ircumstances" to "circumstances."

Page 59, changed "langguage" to "language."

Page 59, changed "heavil yon" to "heavily on."





End of the Project Gutenberg EBook of History of the Catholic Church in
Paterson, N.J., by Charles A. Shriner

*** END OF THIS PROJECT GUTENBERG EBOOK HISTORY OF CATHOLIC CHURCH IN PATERSON ***

***** This file should be named 41805.txt or 41805.zip *****
This and all associated files of various formats will be found in:
        http://www.gutenberg.org/4/1/8/0/41805/

Produced by Demian Katz and the Online Distributed
Proofreading Team at http://www.pgdp.net (Images courtesy
of the Digital Library@Villanova University
(http://digital.library.villanova.edu/))


Updated editions will replace the previous one--the old editions
will be renamed.

Creating the works from public domain print editions means that no
one owns a United States copyright in these works, so the Foundation
(and you!) can copy and distribute it in the United States without
permission and without paying copyright royalties.  Special rules,
set forth in the General Terms of Use part of this license, apply to
copying and distributing Project Gutenberg-tm electronic works to
protect the PROJECT GUTENBERG-tm concept and trademark.  Project
Gutenberg is a registered trademark, and may not be used if you
charge for the eBooks, unless you receive specific permission.  If you
do not charge anything for copies of this eBook, complying with the
rules is very easy.  You may use this eBook for nearly any purpose
such as creation of derivative works, reports, performances and
research.  They may be modified and printed and given away--you may do
practically ANYTHING with public domain eBooks.  Redistribution is
subject to the trademark license, especially commercial
redistribution.



*** START: FULL LICENSE ***

THE FULL PROJECT GUTENBERG LICENSE
PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK

To protect the Project Gutenberg-tm mission of promoting the free
distribution of electronic works, by using or distributing this work
(or any other work associated in any way with the phrase "Project
Gutenberg"), you agree to comply with all the terms of the Full Project
Gutenberg-tm License available with this file or online at
  www.gutenberg.org/license.


Section 1.  General Terms of Use and Redistributing Project Gutenberg-tm
electronic works

1.A.  By reading or using any part of this Project Gutenberg-tm
electronic work, you indicate that you have read, understand, agree to
and accept all the terms of this license and intellectual property
(trademark/copyright) agreement.  If you do not agree to abide by all
the terms of this agreement, you must cease using and return or destroy
all copies of Project Gutenberg-tm electronic works in your possession.
If you paid a fee for obtaining a copy of or access to a Project
Gutenberg-tm electronic work and you do not agree to be bound by the
terms of this agreement, you may obtain a refund from the person or
entity to whom you paid the fee as set forth in paragraph 1.E.8.

1.B.  "Project Gutenberg" is a registered trademark.  It may only be
used on or associated in any way with an electronic work by people who
agree to be bound by the terms of this agreement.  There are a few
things that you can do with most Project Gutenberg-tm electronic works
even without complying with the full terms of this agreement.  See
paragraph 1.C below.  There are a lot of things you can do with Project
Gutenberg-tm electronic works if you follow the terms of this agreement
and help preserve free future access to Project Gutenberg-tm electronic
works.  See paragraph 1.E below.

1.C.  The Project Gutenberg Literary Archive Foundation ("the Foundation"
or PGLAF), owns a compilation copyright in the collection of Project
Gutenberg-tm electronic works.  Nearly all the individual works in the
collection are in the public domain in the United States.  If an
individual work is in the public domain in the United States and you are
located in the United States, we do not claim a right to prevent you from
copying, distributing, performing, displaying or creating derivative
works based on the work as long as all references to Project Gutenberg
are removed.  Of course, we hope that you will support the Project
Gutenberg-tm mission of promoting free access to electronic works by
freely sharing Project Gutenberg-tm works in compliance with the terms of
this agreement for keeping the Project Gutenberg-tm name associated with
the work.  You can easily comply with the terms of this agreement by
keeping this work in the same format with its attached full Project
Gutenberg-tm License when you share it without charge with others.

1.D.  The copyright laws of the place where you are located also govern
what you can do with this work.  Copyright laws in most countries are in
a constant state of change.  If you are outside the United States, check
the laws of your country in addition to the terms of this agreement
before downloading, copying, displaying, performing, distributing or
creating derivative works based on this work or any other Project
Gutenberg-tm work.  The Foundation makes no representations concerning
the copyright status of any work in any country outside the United
States.

1.E.  Unless you have removed all references to Project Gutenberg:

1.E.1.  The following sentence, with active links to, or other immediate
access to, the full Project Gutenberg-tm License must appear prominently
whenever any copy of a Project Gutenberg-tm work (any work on which the
phrase "Project Gutenberg" appears, or with which the phrase "Project
Gutenberg" is associated) is accessed, displayed, performed, viewed,
copied or distributed:

This eBook is for the use of anyone anywhere at no cost and with
almost no restrictions whatsoever.  You may copy it, give it away or
re-use it under the terms of the Project Gutenberg License included
with this eBook or online at www.gutenberg.org

1.E.2.  If an individual Project Gutenberg-tm electronic work is derived
from the public domain (does not contain a notice indicating that it is
posted with permission of the copyright holder), the work can be copied
and distributed to anyone in the United States without paying any fees
or charges.  If you are redistributing or providing access to a work
with the phrase "Project Gutenberg" associated with or appearing on the
work, you must comply either with the requirements of paragraphs 1.E.1
through 1.E.7 or obtain permission for the use of the work and the
Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or
1.E.9.

1.E.3.  If an individual Project Gutenberg-tm electronic work is posted
with the permission of the copyright holder, your use and distribution
must comply with both paragraphs 1.E.1 through 1.E.7 and any additional
terms imposed by the copyright holder.  Additional terms will be linked
to the Project Gutenberg-tm License for all works posted with the
permission of the copyright holder found at the beginning of this work.

1.E.4.  Do not unlink or detach or remove the full Project Gutenberg-tm
License terms from this work, or any files containing a part of this
work or any other work associated with Project Gutenberg-tm.

1.E.5.  Do not copy, display, perform, distribute or redistribute this
electronic work, or any part of this electronic work, without
prominently displaying the sentence set forth in paragraph 1.E.1 with
active links or immediate access to the full terms of the Project
Gutenberg-tm License.

1.E.6.  You may convert to and distribute this work in any binary,
compressed, marked up, nonproprietary or proprietary form, including any
word processing or hypertext form.  However, if you provide access to or
distribute copies of a Project Gutenberg-tm work in a format other than
"Plain Vanilla ASCII" or other format used in the official version
posted on the official Project Gutenberg-tm web site (www.gutenberg.org),
you must, at no additional cost, fee or expense to the user, provide a
copy, a means of exporting a copy, or a means of obtaining a copy upon
request, of the work in its original "Plain Vanilla ASCII" or other
form.  Any alternate format must include the full Project Gutenberg-tm
License as specified in paragraph 1.E.1.

1.E.7.  Do not charge a fee for access to, viewing, displaying,
performing, copying or distributing any Project Gutenberg-tm works
unless you comply with paragraph 1.E.8 or 1.E.9.

1.E.8.  You may charge a reasonable fee for copies of or providing
access to or distributing Project Gutenberg-tm electronic works provided
that

- You pay a royalty fee of 20% of the gross profits you derive from
     the use of Project Gutenberg-tm works calculated using the method
     you already use to calculate your applicable taxes.  The fee is
     owed to the owner of the Project Gutenberg-tm trademark, but he
     has agreed to donate royalties under this paragraph to the
     Project Gutenberg Literary Archive Foundation.  Royalty payments
     must be paid within 60 days following each date on which you
     prepare (or are legally required to prepare) your periodic tax
     returns.  Royalty payments should be clearly marked as such and
     sent to the Project Gutenberg Literary Archive Foundation at the
     address specified in Section 4, "Information about donations to
     the Project Gutenberg Literary Archive Foundation."

- You provide a full refund of any money paid by a user who notifies
     you in writing (or by e-mail) within 30 days of receipt that s/he
     does not agree to the terms of the full Project Gutenberg-tm
     License.  You must require such a user to return or
     destroy all copies of the works possessed in a physical medium
     and discontinue all use of and all access to other copies of
     Project Gutenberg-tm works.

- You provide, in accordance with paragraph 1.F.3, a full refund of any
     money paid for a work or a replacement copy, if a defect in the
     electronic work is discovered and reported to you within 90 days
     of receipt of the work.

- You comply with all other terms of this agreement for free
     distribution of Project Gutenberg-tm works.

1.E.9.  If you wish to charge a fee or distribute a Project Gutenberg-tm
electronic work or group of works on different terms than are set
forth in this agreement, you must obtain permission in writing from
both the Project Gutenberg Literary Archive Foundation and Michael
Hart, the owner of the Project Gutenberg-tm trademark.  Contact the
Foundation as set forth in Section 3 below.

1.F.

1.F.1.  Project Gutenberg volunteers and employees expend considerable
effort to identify, do copyright research on, transcribe and proofread
public domain works in creating the Project Gutenberg-tm
collection.  Despite these efforts, Project Gutenberg-tm electronic
works, and the medium on which they may be stored, may contain
"Defects," such as, but not limited to, incomplete, inaccurate or
corrupt data, transcription errors, a copyright or other intellectual
property infringement, a defective or damaged disk or other medium, a
computer virus, or computer codes that damage or cannot be read by
your equipment.

1.F.2.  LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right
of Replacement or Refund" described in paragraph 1.F.3, the Project
Gutenberg Literary Archive Foundation, the owner of the Project
Gutenberg-tm trademark, and any other party distributing a Project
Gutenberg-tm electronic work under this agreement, disclaim all
liability to you for damages, costs and expenses, including legal
fees.  YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT
LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE
PROVIDED IN PARAGRAPH 1.F.3.  YOU AGREE THAT THE FOUNDATION, THE
TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE
LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR
INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH
DAMAGE.

1.F.3.  LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a
defect in this electronic work within 90 days of receiving it, you can
receive a refund of the money (if any) you paid for it by sending a
written explanation to the person you received the work from.  If you
received the work on a physical medium, you must return the medium with
your written explanation.  The person or entity that provided you with
the defective work may elect to provide a replacement copy in lieu of a
refund.  If you received the work electronically, the person or entity
providing it to you may choose to give you a second opportunity to
receive the work electronically in lieu of a refund.  If the second copy
is also defective, you may demand a refund in writing without further
opportunities to fix the problem.

1.F.4.  Except for the limited right of replacement or refund set forth
in paragraph 1.F.3, this work is provided to you 'AS-IS', WITH NO OTHER
WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO
WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE.

1.F.5.  Some states do not allow disclaimers of certain implied
warranties or the exclusion or limitation of certain types of damages.
If any disclaimer or limitation set forth in this agreement violates the
law of the state applicable to this agreement, the agreement shall be
interpreted to make the maximum disclaimer or limitation permitted by
the applicable state law.  The invalidity or unenforceability of any
provision of this agreement shall not void the remaining provisions.

1.F.6.  INDEMNITY - You agree to indemnify and hold the Foundation, the
trademark owner, any agent or employee of the Foundation, anyone
providing copies of Project Gutenberg-tm electronic works in accordance
with this agreement, and any volunteers associated with the production,
promotion and distribution of Project Gutenberg-tm electronic works,
harmless from all liability, costs and expenses, including legal fees,
that arise directly or indirectly from any of the following which you do
or cause to occur: (a) distribution of this or any Project Gutenberg-tm
work, (b) alteration, modification, or additions or deletions to any
Project Gutenberg-tm work, and (c) any Defect you cause.


Section  2.  Information about the Mission of Project Gutenberg-tm

Project Gutenberg-tm is synonymous with the free distribution of
electronic works in formats readable by the widest variety of computers
including obsolete, old, middle-aged and new computers.  It exists
because of the efforts of hundreds of volunteers and donations from
people in all walks of life.

Volunteers and financial support to provide volunteers with the
assistance they need are critical to reaching Project Gutenberg-tm's
goals and ensuring that the Project Gutenberg-tm collection will
remain freely available for generations to come.  In 2001, the Project
Gutenberg Literary Archive Foundation was created to provide a secure
and permanent future for Project Gutenberg-tm and future generations.
To learn more about the Project Gutenberg Literary Archive Foundation
and how your efforts and donations can help, see Sections 3 and 4
and the Foundation information page at www.gutenberg.org


Section 3.  Information about the Project Gutenberg Literary Archive
Foundation

The Project Gutenberg Literary Archive Foundation is a non profit
501(c)(3) educational corporation organized under the laws of the
state of Mississippi and granted tax exempt status by the Internal
Revenue Service.  The Foundation's EIN or federal tax identification
number is 64-6221541.  Contributions to the Project Gutenberg
Literary Archive Foundation are tax deductible to the full extent
permitted by U.S. federal laws and your state's laws.

The Foundation's principal office is located at 4557 Melan Dr. S.
Fairbanks, AK, 99712., but its volunteers and employees are scattered
throughout numerous locations.  Its business office is located at 809
North 1500 West, Salt Lake City, UT 84116, (801) 596-1887.  Email
contact links and up to date contact information can be found at the
Foundation's web site and official page at www.gutenberg.org/contact

For additional contact information:
     Dr. Gregory B. Newby
     Chief Executive and Director
     gbnewby@pglaf.org

Section 4.  Information about Donations to the Project Gutenberg
Literary Archive Foundation

Project Gutenberg-tm depends upon and cannot survive without wide
spread public support and donations to carry out its mission of
increasing the number of public domain and licensed works that can be
freely distributed in machine readable form accessible by the widest
array of equipment including outdated equipment.  Many small donations
($1 to $5,000) are particularly important to maintaining tax exempt
status with the IRS.

The Foundation is committed to complying with the laws regulating
charities and charitable donations in all 50 states of the United
States.  Compliance requirements are not uniform and it takes a
considerable effort, much paperwork and many fees to meet and keep up
with these requirements.  We do not solicit donations in locations
where we have not received written confirmation of compliance.  To
SEND DONATIONS or determine the status of compliance for any
particular state visit www.gutenberg.org/donate

While we cannot and do not solicit contributions from states where we
have not met the solicitation requirements, we know of no prohibition
against accepting unsolicited donations from donors in such states who
approach us with offers to donate.

International donations are gratefully accepted, but we cannot make
any statements concerning tax treatment of donations received from
outside the United States.  U.S. laws alone swamp our small staff.

Please check the Project Gutenberg Web pages for current donation
methods and addresses.  Donations are accepted in a number of other
ways including checks, online payments and credit card donations.
To donate, please visit:  www.gutenberg.org/donate


Section 5.  General Information About Project Gutenberg-tm electronic
works.

Professor Michael S. Hart was the originator of the Project Gutenberg-tm
concept of a library of electronic works that could be freely shared
with anyone.  For forty years, he produced and distributed Project
Gutenberg-tm eBooks with only a loose network of volunteer support.

Project Gutenberg-tm eBooks are often created from several printed
editions, all of which are confirmed as Public Domain in the U.S.
unless a copyright notice is included.  Thus, we do not necessarily
keep eBooks in compliance with any particular paper edition.

Most people start at our Web site which has the main PG search facility:

     www.gutenberg.org

This Web site includes information about Project Gutenberg-tm,
including how to make donations to the Project Gutenberg Literary
Archive Foundation, how to help produce our new eBooks, and how to
subscribe to our email newsletter to hear about new eBooks.