The Holy Scriptures say that an abyss*
calls for another abyss (abyssus abyussum invocat). That axiom had its accomplishment
in the conduct of Bishop O'Regan. When once on the declivity of iniquity, he
descended to its lowest depths with more rapidity than a stone thrown into the
sea. Not satisfied with the shameful theft of the rich vestments of the French
Canadian Church of Chicago, he planned iniquity which was to bring upon him,
more than ever, the execration of the Roman Catholics of Illinois. It was nothing
less than the complete destruction of the thriving congregations of my French
Canadian countrymen of Chicago from his people, as well as my removal from my
colony, were determined.
Our churches were at first to be closed, and after some time sold to the Irish
people, or to the highest bidder, for their own use. It was in Chicago that
this great iniquity was to begin. Not long after Easter, 1856, the Rev. Mons.
Lemaire was turned out, interdicted, and ignominiously driven from the diocese
of Chicago, without even giving the shadow of a reason, and the French Canadians
suddenly found themselves without a pastor. A few days after, the parsonage
they had built for their priest in Clark Street was sold for 1,200 dollars to
an American. The beautiful little church which they had built on the lot next
to the parsonage, at the cost of so many sacrifices, was removed five or six
blocks south-west, and rented by the bishop to the Irish Catholics for about
2,000 dollars per annum, and the whole money was pocketed, without even a notice
to my countrymen.
Though accustomed to his acts of perfidy, I could not believe at first the rumours
which reached me of those transactions! They seemed to be beyond the limits
of infamy, and to be impossible. I went to Chicago, hoping to find that the
public rumour had exaggerated the evil. But alas! nothing had been exaggerated!
The wolf had dispersed the sheep and destroyed the flock. The once thriving
French congregation of Chicago was no more! Wherever I went, I saw tears of
distress among my dear countrymen, and heard cries of indignation against the
destroyer. Young and old, rich and poor among them, with one voice, denounced
and cursed the heartless mitred brigand, who had dared to commit publicly such
a series of iniquities, to satisfy his thirst for gold and his hatred of the
French Canadians.
They asked me what they should do: but what could I answer! They requested me
to go again to him and remonstrate. But I showed them that after my complete
failure which I had tried to get back the sacerdotal vestments, there was no
hope that he would disgorge the house and the church. The only thing I could
advise them was to select five or six of the most influential members of their
congregation to go and respectfully ask him by what right he had taken away,
not only their priest, but the parsonage and the church they had built, and
transferred them to another people. They followed my advice. Messrs. Franchere
and Roffinot (who are still living) and six other respectable French Canadians,
were sent by the whole people to put those questions to their bishop. He answered
them:
"French Canadians! you do not know your religion! Were you a little better
acquainted with it, you would know that I have the right to sell your churches
and church properties, pocket the money, and go, eat and drink it where I please."
After that answer they were ignominiously turned out from his presence into
the street. Posterity will scarcely believe those things, though they are true.
The very next day, Aug. 19th, 1856, the bishop having heard that I was in Chicago,
sent for me. I met him after his dinner. Though not absolutely drunk, I found
him full of wine, and terribly excited. "Mr. Chiniquy," he said, "you
had promised me to make use of your influence to put an end to the rebellious
conduct of your countrymen against me. But I find that they are more insolent
and unmanageable than ever; and my firm belief is that it is your fault. You,
and that handful of French Canadians of Chicago, give me more trouble than all
the rest of my priests and my people in Illinois. You are too near Chicago,
sir, your influence is too much felt on your people here. I must remove you
to a distant place, where you will have enough to do without meddling in my
administration. I want your service to Kahokia, in my diocese of Quincy; and
if you are not there by the 15th of Sept. next, I will interdict and excommunicate
you, and for ever put an end to your intrigues."
These words fell upon me as a thunderbolt. The tyranny of the bishop of my church,
and the absolute degradation of the priest whose honour, position and life are
entirely in his hands, had never been revealed to me so vividly as in that hour.
What could I say or do to appease that mitred despot? After some moments of
silence, I tried to make some respectful remonstrances by telling him that my
position was an exceptional one; that I had not come to Illinois as his other
priests, to be at the head of any existing congregation, but that I had been
invited by his predecessor to direct the tide of the emigration of the Frenchspeaking
people of Europe and America. That I had come to a wilderness which, by the
blessing of God, I had changed into a thriving country, covered with an industrious
and religious people. I further told him, that I had left the most honourable
position which a priest had ever held in Canada, with the promise from his predecessor
that, as long as I lived the life of a good priest, I should not be disturbed
in my work. As I soon perceived that he was too much under the influence of
liquor to understand me, and speak with intelligence, I only added:
"My lord, you speak of interdict and excommunication! Allow me to respectfully
tell you that if you can show me that I have done anything to deserve to be
interdicted or excommunicated, I will submit in silence to your sentence. But
before you pass that sentence, I ask you, in the name of God, to make a public
inquest about me, and have my accusers confront me. I warn your lordship, that
if you interdict or excommunicate me without holding an inquest, I will make
use of all the means which our holy church puts in the hands of her priests
to defend my honour and prove my innocence; I will also appeal to the laws of
our great Republic, which protects the character of all her citizens against
any one who slanders them. It will, then, be at your risk and peril that you
will pass such a sentence against me."
My calm answer greatly excited his rage. He violently struck the table with
his fist, and said: "I do not care a straw about your threats. I repeat
it, Mr. Chiniquy, if you are not at Kahokia by the 15th of next month, I will
interdict and excommunicate you."
Feeling that it was a folly on my part to argue with a man who was beside himself
by passion and excess of wine, I replied "With the help of God, I will
never bear the infamy of an interdict or excommunication. I will do all that
religion and honour will allow me to prevent such a dark spot from defiling
my name, and the man who does try it, will learn at his own expense that I am
not only a priest of Christ, but also an American citizen. I respectfully tell
your lordship that I neither smoke nor use intoxicating drinks. The time which
your other priests give to those habits, I spend in the study of books, and
especially of my Bible. I found in them, not only my duties, but my rights;
and just as I am determined, with the help of God, to perform my duties, I will
stand by my rights." I then immediately left the room to take the train
to St. Anne.
Having spent a part of the night praying God to change the heart of my bishop,
and keep me in the midst of my people, which were becoming dearer and dearer
to me, in proportion to the efforts of the enemy to drive me away from them,
I addressed the following letter to the bishop:
.To
the Rt. Rev. O'Regan, Bishop of Chicago.
My Lord. The more I consider your design to turn me out of the colony which
I have founded, and of which I am the pastor, the more I believe it a duty which
I owe to myself, my friends, and to my countrymen, to protest before God and
man against what you intend to do.
Not a single one of your priests stands higher than I do in the public mind,
neither is more loved and respected by his people than I am. I defy my bitterest
enemies to prove the contrary. And that character which is my most precious
treasure, you intend to despoil me of by ignominiously sending me away from
among my people! Certainly, I have enemies, and I am proud of it. The chief
ones are well known in this country as the most depraved of men. The cordial
reception they say they have received from you, has not taken away the stains
they have on their foreheads.
By this letter, I again request you to make a public and most minute inquest
into my conduct. My conscience tells me that nothing can be found against me.
Such a public and fair dealing with me would confound my accusers. But I speak
of accusers, when I do not really know if I have any. Where are they? What are
their names? Of what sin do they accuse me? All these questions which I put
to you, last Tuesday, were left unanswered! and would to God that you would
answer them today, by giving me their names. I am ready to meet them before
any tribunal. Before you strike the last blow on the victim of this most hellish
plot, I request you, in the name of God, to give a moment's attention to the
following consequences of my removal from this place at present.
You know I have a suit with Mr. Spink at the Urbana Court, for the beginning
of October. My lawyers and witnesses are all in Kankakee and Iroquois counties;
and in the very time I want most to be here to prove my innocence and guard
my honour, you order me to go to a place more than three hundred miles distant!
Did you ever realize that by that strange conduct, you help Spink against your
own priest? When at Kahokia, I will have to bear the heavy expenses of traveling
more than three hundred miles, many times, to consult my friends, or be deprived
of their valuable help! Is it possible that you thus try to tie my hands and
feet, and deliver me into the hands of my remorseless enemies? Since the beginning
of that suit, Mr. Spink proclaims that you help him, and that, with the perjured
priests, you have promised to do all in your power to crush me down! For the
sake of the scared character you bear, do not show so publicly that Mr. Spinks'
boastings are true. For the sake of your high position in the church, do not
so publicly lend a helping hand to the heartless land speculator of L'Erable.
He has already betrayed his Protestant friends to get a wife; he will, ere long,
betray you for less. Let me then live in peace here, till that suit is over.
By turning me away from my settlement, you destroy it. More than ninetenths
of the emigrants come here to live near me; by striking me you strike them all.
Where will you find a priest who will love that people so much as to give them,
every year, from one to two thousand dollars, as I have invariably done? It
is at the price of those sacrifices that, with the poorest class of emigrants
from Canada, I have founded, here, in four years, a settlement which cannot
be surpassed, or even equaled, in the United States, for its progress. And now
that I have spent my last cent to form this colony, you turn me out of it. Our
college, where one hundred and fifty boys are receiving such a good education,
will be closed the very day I leave. For, you know very well the teachers I
got from Montreal will leave as soon as I will.
Ah! if you are merciless towards the priest of St. Anne, have pity on these
poor children. I would rather be condemned to death than to see them destroy
their intelligence by running in the streets. Let me then finish my work here,
and give me time to strengthen these young institutions which would fall to
the ground with me. If you turn me out or interdict me, as you say you will
do, if I disobey your orders, my enemies will proclaim that you treat me with
that rigour because you have found me guilty of some great iniquity; and this
necessarily will prejudice my judges against me. They will consider me as a
vile criminal. For who will suppose, in this free country, that there is a class
of men who can judge a man and condemn him as our Bishop of Chicago is doing
today, without giving him the names of his accusers, or telling him of what
crimes he is accused?
In the name of God, I again ask you not to force me to leave my colony before
I prove my innocence, and the iniquity of Spink, to the honest people of Urbana.
But, if you are deaf to my prayers, and if nothing can deter you from your resolution,
I do not wish to be in the unenviable position of an interdicted priest among
my countrymen; send me, by return mail, my letters of mission for the new places
you intend trusting to my care. The sooner I get there the better for me and
my people. I am ready! When on the road of exile, I will pray the God of Abraham
to give me the fortitude and the faith He gave to Isaac, when laying his head
on the altar, he willingly presented his throat to the sword. I will pray my
Saviour, bearing His heavy cross to the top of Calvary, to direct and help my
steps towards the land of exile you have prepared for your
Devoted Priest,
C. Chiniquy.
This letter was not yet mailed when
we heard that the drunkard priests around us were publishing that the bishop
had interdicted me, and they had received orders from him to take charge of
the colony of St. Anne. I immediately called a meeting of the whole people and
told them: "The bishop has not interdicted me as the neighbouring priests
publish; he has only threatened to do so, if I do not leave this place for Kahokia,
by the 15th of next month. But though he has not interdicted me, it may be that
he does today, falsely publish that he has done it. We can expect anything from
the destroyer of the fine congregation of the French Canadians of Chicago. He
wants to destroy me and you as he has destroyed them. But before he immolates
us, I hope that, with the help of God, we will fight as Christian soldiers,
for our life, and we will use all the means which the laws of our church, the
Holy word of God, and the glorious Constitution of the Untied States allow us
to employ against our merciless tyrant.
"I ask of you, as a favour, to send a deputation of four members of our
colony, in whom you place the most implicit confidence, to carry this letter
to the bishop. But before delivering it, they will put to him the following
questions, the answers of which they will write down with great care in his
presence, and deliver them to us faithfully. It is evident that we are now entering
into a momentous struggle. We must act with prudence and firmness." Messrs.
J. B. Lemoine, Leon Mailloux, Francis Bechard, and B. Allaire, having been unanimously
chosen for that important mission, we gave them the following questions to put
to the bishop:-
1st. "Have you interdicted Mr. Chiniquy?
2nd. "Why are you interdicted him? Is Mr. Chiniquy guilty of any crime
to deserve to be interdicted? Have those crimes been proved against him in a
canonical way?
3rd. "Why do you take Mr. Chiniquy away from us?
[Our deputies came back from Chicago with the following report and answers,
which they swore to, some time after before the Kankakee court.]
1st. "I have suspended Mr. Chiniquy on the 19th inst. on account of his
stubbornness and want of submission to my orders, when I ordered him to Kaholia.
2nd. "If Mr. Chiniquy has said mass since, as you say, he is irregular,
and the Pope alone can restore him in his ecclesiastical and sacerdotal functions.
3rd. "I take him away from St. Anne. despite his prayers and yours, because
he has not been willing to live in peace and friendship with the Rev. Messrs.
Lebel and Carthuval.
[The bishop, being asked if those two priests had not been interdicted by him
for public scandals, was forced to say: "Yes!"]
4th. "My second reason for taking Mr. Chiniquy from St. Anne, and sending
him to his new mission, is to stop the law-suit Mr. Spink has instituted against
him.
[The bishop being asked if he would promise that the suit would be stopped by
the removal of Mr. Chiniquy, answered: "I cannot promise that."]
5th. "Mr. Chiniquy is one of the best priests in my diocese, and I do not
want to deprive myself of his services, no accusation against his morality has
been proved before me.
6th. "Mr. Chiniquy has demanded an inquest to prove his innocence against
certain accusations made against him; he asked me the names of his accusers,
to confound them; I have refused to grant his request.
[After the bishop had made those declarations, the deputation presented him
the letter of Mr. Chiniquy; it evidently made a deep impression upon him. As
soon as he read it, he said:]
7th. "Tell Mr. Chiniquy to come and meet me to prepare for his new mission,
and I will give him the letters he wants, to go and labour there.
.Francis
Bechard,
(Signed) J. B. Lemoine,
Basilique Allaire, Leon Mailloux."**
After the above had been read and delivered to the people, I showed them the evident falsehood and contradictions of the bishop when he said in his second answer:
."If Mr. Chiniquy said mass since I Interdicted him, he is irregular, and the Pope alone can restore him in his ecclesiastical functions," and then in the seventh, "tell Mr. Chiniquy to come and meet me to prepare for his new mission, and I will give him the letters he wants to go and labour there."
The last sentence, I said, proves
that he knew he had not interdicted me as he said at first. For, had he done
so, he could not give me letters to administer the sacraments and preach at
Kahokia before my going before the Pope, who, alone, as he said himself, could
give me such powers, after he (the bishop) knew that I had said mass since my
return from Chicago. Now, my friends, here is the law of our holy church, not
the saying, or the law of a publicly degraded man, as the Bishop of Chicago:
"If a man had been unjustly condemned, let him pay no attention to the
unjust sentence: let him even do nothing to have that unjust sentence removed."***
"If the bishop had interdicted me on the 19th, his sentence would be unjust,
for, from his own lips, we have the confession, 'that no accusation has ever
been proved before him; that I am one of his best priests; that he does not
want to be deprived of my services.' Yes, such a sentence, if passed, would
have been unjust, and our business, today, would be to treat it with the contempt
it would deserve. But that unjust sentence has not even been pronounced, since,
after saying mass every day since the 19th, the bishop himself wants to give
me letters to go to Kahokia and work as one of his best priests! It strikes
me, today, for the first time, that it is more your destruction, as a people,
than mine, which the bishop wants to accomplish. It is my desire to remain in
your midst to defend your rights as Catholics. If you are true to me, as I will
be to you, in the impending struggle, we have nothing to fear; for our holy
Catholic Church is for us; all her laws and canons are in our favour; the Gospel
of Christ is for us. The God of the Gospel is for us. Even the Pope, to whom
we will appeal, will be for us. For, I must tell you a thing, which, till to
day I kept secret; viz.: The Archbishop of St. Louis, to whom I brought my complaint,
in April last, advised me to write to the Pope and tell him, not all, for it
would make too large a volume, but something of the criminal deeds of the roaring
lion who wants to devour us. He is, today, selling the bones of the dead which
are resting in the Roman Catholic cemetery of Chicago! But if you are true to
yourselves as Catholics and Americans, that mitred tyrant will not sell the
bones of our friends and relatives which rest here on our burying ground. He
has sold the parsonage and the church which our dear countrymen had built in
Chicago. Those properties are, today, in the hands of the Irish: but if you
promise to stand by your rights as Christian men and American citizens, I will
tell that avaricious bishop: "Come and sell our parsonage and our church
here, if you dare!' As I told you before, we have a glorious battle to fight.
It is the battle of freedom against the most cruel tyranny the world has ever
seen: it is the battle of truth against falsehood: It is the battle of the old
Gospel of Christ against the new gospel of Bishop O'Regan. Let us be true to
ourselves to the end, and our holy church, which that bishop dishonours, will
bless us. Our Saviour Jesus Christ, whose Gospel is despised by that adventurer,
will be for us, and give us a glorious victory. Have you not read in your Bibles
that Jesus wanted His disciples to be free, when He said: 'If the Son therefore
shall make you free, ye shall be free indeed' (John viii. 36). Does that mean
that the Son of God wants us to be the slaves of Bishop O'Regan? 'No!' cried
out the whole people. May God bless you for your understanding of your Christian
rights. Let all those who want to be free, with me, raise their hands.
"Oh! blessed by the Lord," I said, "there are more than 3,000
hands raised towards heaven to say that you want to be free! Now, let those
who do not want to defend their rights as Christians, and as American citizens,
raise their hands. Thanks be to God," I again exclaimed, "there is
not a traitor among us! You are all the true, brave and noble soldiers of liberty,
truth and righteousness! May the Lord bless you all!"
It is impossible to describe the enthusiasm of the people. Before dismissing
them, I said: "We will, no doubt, very soon, witness one of the most ludicrous
comedies ever played on this continent: that comedy is generally called excommunication.
Some drunkard priests, sent by the drunkard Bishop of Chicago, will come to
excommunicate us. I expect their visit in a few days. That performance will
be worth seeing; and I hope that you will see and hear the most amusing thing
in your life."
I was not mistaken. The very next day, we heard that the 3rd of September had
been chosen by the bishop to excommunicate us.
I said to the people: "When you see the flag of the free and the brave
floating from the top of our steeple, come and rally around that emblem of liberty."
There were more than 3,000 people on our beautiful hill, when the priests made
their appearance. A few moments before, I had said to that immense gathering:
"I bless God that you are so many to witness the last tyrannical act of
Bishop O'Regan. But I have a favour to ask of you, it is, that no insult or
opposition whatever will be made to the priests who come to play that comedy.
Please do not say an angry word; do not move a finger against the performers.
They are not responsible for what they will do, for two reasons. 1. They will
probably be drunk. 2. They are bound to do that work, by their master and Lord
Bishop O'Regan.
The priests arrived at about two o'clock p.m., and never such shouting and clapping
of hands had been heard in our colony as on their appearance. Never had I seen
my dear people so cheerful and good-humoured, as when one of the priests, trembling
from head to foot with terror and drunkenness, tried to read the following sham
act of excommunication; which he nailed on the door of the chapel:
.The
Reverend Monsieur Chiniquy, heretofore curate of St. Anne, Colonie of Beaver,
in the Diocese of Chicago, has formally been interdicted by me for canonical
causes.
The said Mr. Chiniquy, notwithstanding that interdict, has maliciously performed
the functions of the holy ministry, in administering the holy sacraments and
saying mass. This has caused him to be irregular, and in direct opposition to
the authority of the church, consequently, he is a schismatic.
The said Mr. Chiniquy, thus named by my letters and verbal injunction, has absolutely
persisted in violating the laws of the church, and disobeyed her authority,
is by this present letter excommunicated.
I forbid any Catholic having any communication with him, in spiritual matters,
under pain of excommunication. Every Catholic who goes against this suspense,
is excommunicated.
(Signed) Anthony,
Bishop of Chicago, and administrator of Quincy. Sept. 3rd., 1856.
As soon as the priests, who had nailed
this document to the door of our chapel, had gone away at full speed, I went
to see it, and found, what I had expected, that it was not signed by the bishop,
neither by his grand vicar, nor any known person, and, consequently it was a
complete nullity, according to the laws of the church. Fearing I would prosecute
him, as I threatened, he shrank from the responsibility of his own act, and
had not signed it. He was probably ignorant of the fact that he was himself
excommunicated, ipso facto, for not having signed the document himself, or by
his known deputies. I learned afterwards, that he got a boy twelve years old
to write and sign it. In this way, it was impossible for me to bring that document
before any court, on account of its want of legal and necessary forms. That
act was also a nullity, for being brought by three priests who were not compos
mentis, from their actual state of drunkenness. And again, it was a nullity
from the evident falsehood which was its base.
It alleged that the bishop had interdicted and suspended me on the 19th of August,
for canonical causes. But he had declared to the four deputies we had sent him:
"That Mr. Chiniquy was one of my best priests, that nothing had been proved
against him," consequently, no canonical cause could exist for the allegation.
The people understood very well that the whole affair was a miserable farce,
designed to separate them from their pastor. It had just, by the good providence
of God, the contrary effect. They had never shown me such sincere respect and
devotedness as since that never-to-be-forgotten day.
The three priests, after leaving, entered the house of one of our farmers, called
Bellanger, a short distance from the chapel, and asked permission to rest awhile.
But after sitting and smoking a few minutes they all went out to the stables.
The farmer thinking this very strange, went after them to see what they would
do in his stables; to his great surprise and disgust, he found them drinking
the last of their whiskey. He exclaimed, "Is it not a shame to see three
priests in a stable drinking spirits?"
They made no answer, but went immediately to their carriage and drove away as
quickly as possible, singing with all their might, a bacchanalian song! Such
was the last act of that excommunication, which has done more than anything
else to prepare my people and myself to understand that the Church of Rome is
a den of thieves, a school of infidelity and the very antipodes of the Church
of Christ.
* Psalm xlii. 7, "Deep
calleth unto deep." - A.V.
** Those gentlemen, with the exception of Mr. Allaire, are still living, 1885.
*** Canon of the Church, by Pope Gelasius.