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Prayer for the Cause of Bishop Bruté


Heavenly Father, source of all that is holy, in every age, you raise up men and women who live lives of heroic love and service.

You have blessed your Church through the life of Simon Bruté, first bishop of Vincennes and spiritual director to St. Elizabeth Ann Seton.

Through his prayer, his intellect, his love, and his pastoral care, Simon Bruté formed future priests and guided your Church in the early days of our country.

If it be your will, may he be proclaimed a saint.

We ask this through Jesus Christ, our Lord. —Amen.

(Contributions to defray the expenses in furthering the Cause should be sent to Bishop Bruté Fund, Archdiocese of Indianapolis, P.O. Box 1410, Indianapolis, IN 46206.)

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The Birth of Simon Petit Lalumiere

September 18th marks the 213th anniversary of the birth of Simon Petit Lalumiere, the “First Priest of Bishop Bruté”. That is, the first priest who was truly assigned, if you will, to the newly created Diocese of Vincennes.

During the Centennial of he Diocese, in 1934, Saint Meinrad Historical Essays published an article by Joseph Casey, entitled “The First Priest of Bishop Bruté” Here is a excerpt of that article:

Perhaps it was consciously that successors of Simon Brute happily used on their part of the canvas the strong colors with which the first Bishop had begun the picture; for, though details may have been lost for years, the Episcopal office insured the living of a strong tradition. But it was unconsciously that successors of Simon Lalumiere as happily took their coloring from the first priest, for his life work, long ago forgotten and lost had not the office and dignity to command that his memory live. In their proper spheres one was the equal of the other; both were masters of their art, the first Bishop and his first Priest.

Simon Petit Lalumiere was born at Vincennes on September 18, 1804, of immigrant stock. The first of the Petit family, Nicholas, had come to America in 1660. The first indication of residence in Vincennes is the marriage of Simon’s parents in 1784. Simon was the fifth of six children. He made his studies at St. Joseph’s Seminary, Bardstown Kentucky. He was ordained a Deacon on November 23, 1828 and a Priest on January 3, 1830. Both ceremonies took place at the Old Cathedral in Bardstown and were presided over by Bishop Flaget.

Lalumiere waited in Bardstown until June of 1830. He then went to Daviess County where a group of Kentuckians had settled near the forks of the White River. This was known as Black Oak Ridge near what is now known as Washington Indiana. Simon also ministered to the Catholic community in Shelby County and numerous other places in the state. He worked with Father Nichols Petit S.J. who operated out of St. Mary’s College, Kentucky.

In 1834 when the Diocese of Vincennes became a reality, Lalumiere, along with Fr. Ferneding at New Alsace were the only priests assigned to the new diocese. In 1842 he was appointed the pastor at Terre Haute where he remained until his death in 1857. He was buried in the church of St. Joseph in Terre Haute, but the exact spot is not known. It is said that the original marker bore the words: “I sleep, but my heart watcheth” 1

Remarkably there was another Lalumiere, who was probably a nephew, named Stanislaus Petit Lalumiere. He was born in 1822 and became a Jesuit and later became the fourth rector-president of Marquette College (now university). For the longest time I thought that the picture that I found of one “S. Lalumiere” was our Simon. Turns out it was Stanislaus SJ, Genealogy records show that Stanislaus was apparently the son of Simon’s brother, Antoine (Jr.).

Back to Simon however. Brute appointed Simon Vicar General in 1835. After Brute’s death in 1839 Lalumiere continued to work with the same zeal as before. He remained Vicar General until the new Bishop, Celestine Hailandiere, could return from France. Lalumiere purchased land for future churches and worked hard to expand the ministry that he and others were engaged in.

When Lalumieré made his visits around the state, he wrote a column for the Cincinnati Telegraph and signed the articles “A Missionary” Below is a link to a PDF file showing Lalumieré’s article from the May 18, 1833 issue of the paper. He talks of his visits to Bartholomew and Shelby counties and his hope for additional priests and a bishop. Keep in mind that this was about one year before the establishment of the diocese and about 18 months before the arrival of Bishop Bruté.

Cincinnati Telegraph

  1. Casey, Joseph P. First Priest of Bishop Brute, St. Meinrad Historical Essays, Vol. 3, No. 2, May 1934, 118-121 []
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The Cause of Simon Bruté

On this day in 2005 Archbishop Daniel Buechlein officially opened the cause for the canonization of the First Bishop of Vincennes, Simon Brutè. Here is the text from the September 16, 2005 edition of the ‘Criterion’, announcing the “Cause”

The Cause of Canonization of
Bishop Simon Bruté is opened

Founder of diocese now may be called ‘Servant of God’
By Brandon A. Evans

Underneath the appearance of paperwork, signatures and seals, a moment of historical significance for the archdiocese occurred this week.

On the morning of Sept. 12, Archbishop Daniel M. Buechlein, along with other officials and the postulator, Andrea Ambrosi of Rome, opened the Cause of Canonization of the Servant of God Simon Bruté, the founding bishop the Diocese of Vincennes, which became the Archdiocese of Indianapolis.

“It’s a historic day because it formally now inaugurates the Cause for the potential canonization of our first bishop,” Archbishop Buechlein said. “It’s a very satisfying thing to be able to refer to him now as the Servant of God Simon Bruté.”

The opening session consisted mostly in the taking of oaths on behalf of all those who will be involved in the Cause.

The presence of the postulator is necessary because it is he who will officially advocate on behalf of the Cause.

The next step in the process is for the archdiocese—and members of the historical commission and theological commission of the Cause—to aid Ambrosi in presenting to the Vatican evidence that Bishop Bruté led a life of heroic virtue.1

The Cause for the canonization of Bishop Simon Bruté continues, albeit in the background. There are still volumes of writings that have to be painstakingly researched, translated, etc. Quite simply, these things take time.

One of the things that helps in the process of canonization is public support. Devotion to a particular person is of the utmost importance, but one has to first, learn about that person.

It has been suggested that something similar to “Circles” be formed, just as was done in the cause of Saint Kateri Tekakwitha, recently canonized. Like Bishop Bruté, Kateri is a person of the distant past. People may have had a hard time identifying with her because she came from a distant time and place. Bishop Bruté is a little more contemporary. In Saint Kateri’s case, these circles were formed and included anyone interested, however, they were tied together in the fact that many of them were made up of Native Americans. In the case of Bishop Bruté we don’t have that. Regardless, I believe an effort should be made to encourage the creation of these circles. 2

We are blessed that our new Archbishop is very familiar with Bishop Bruté, having been Bishop of Evansville, which includes Vincennes, and prior to that he had served as an Associate at St. Joseph’s, Bardstown, which at one time included all of what was later the Diocese of Vincennes. Archbishop Thompson knows his history.

Finally, and most importantly, we can all “pray”, which is perhaps the best means to achieve the goal of seeing Simon Gabriel Bruté recognized as the saint he truly is. Here is that prayer:

Prayer for the Canonization of the Servant of God Bishop Simon

Heavenly Father,
source of all that is holy,
in every age, you raise up
men and women who live lives
of heroic love and service.

You have blessed your Church
through the life of Simon Bruté,
first bishop of Vincennes
and spiritual director
to St. Elizabeth Ann Seton.
Through his prayer, his intellect,
his love, and his pastoral care,
Simon Bruté formed future priests
and guided your Church
in the early days of our country.

If it be your will,
may he be proclaimed a saint.
We ask this through Jesus Christ,
our Lord.

—Amen.

The Archdiocese also has approved a prayer asking for the intercession of Bishop Bruté. Here is that prayer:

Father in heaven,
you give us every blessing
and shower us with your grace
through our savior, Jesus Christ,
and the working of the Holy Spirit.
If it be according to your will,
glorify your servant Simon Bruté
by granting the favor I now request
through his prayerful intercession:
(Mention your request.)
I make this prayer confidently
through Jesus Christ, our Lord.

—Amen.

(For private use only)

This post originally appeared in September 2015 – with additions.

  1. The Criterion – September 16, 2005 []
  2. Kateri Circles — A Kateri Circle is a group of women, men and/or youth of all cultures within a parish/ mission who want to belong to a prayer circle/group for the purpose of learning and promoting the saintly life of the Tekakwitha Conference patroness Kateri Tekakwitha, a young Mohawk/ Algonquin woman of the mid-seventeenth century. The Circles abide by the guidelines of the Tekakwitha Conference and encourage members to emulate the life of Blessed Kateri Tekakwitha []
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The Trail of Death

On this day, September 4, 1838 a shameful chapter in American history took place in northern Indiana. This is the day that the U.S. government began the forced removal of the Potawatomi Indians from Indiana to Kansas.

The connection to Indiana Catholic Church history is the fact that a young priest, Benjamin Marie Petit was given permission to accompany the Indians since he had been their pastor, serving them across the northern part of the state of Indiana.

The troubles had been brewing for some time, but we will briefly go over some of the events of the last days before the removal.

On July 26, 1838 Father Petit wrote to Bishop Bruté:1

First, to give you a report of the trip to Washington: it was useless. “I do not wish to speak of it,” said the President. “Your names are on the treaty; your lands are lost,” said the Secretary of War. “But here is one of the witnesses to the treaty who will show you how everything was a fraud.” “I do not need to be shown, and we did not need your signatures: the great chiefs of the nation were entitled to sell your reserve.” Second, the lawyers admit that the case cannot be pleaded before the Federal Court because the government refuses to become a party and no jury is possible. The land is lost, and without recourse, I believe. Our position is still painful, today more than ever, but God protects us. They are carrying the emigration forward, and with a perseverance and tenacity to which a large number of Indians will yield, although there will always remain a certain number among the old who refuse to hear of going there.13 They still ‘have some lands here and there, and later, perhaps, we shall see what should be done. At the council held for the emigration the first chief arose, interrupting the savage interpreter, seized the agent’s hand, and said to him: “Look here, Father; our lands belong to us. we shall keep them; we do not wish to talk to you any more.” This was taken as an insult to the President, and a report was made asking for authorization to use force if they refused to leave their lands. But there will be no occasion for this, as they have no idea of resistance. Such is our present situation; here is my personal one: body tired but in good health, spirit troubled, heart suffering from anxiety and yet calm enough for complete submission. I trust wholly in my all-powerful Lord. If a large number of Christians depart, I should like to be able to follow them, at least until I can place them in the hands of another pastor. Why? Because they depart alone, recent Christians, for the most part hardly steadfast yet, thrust amidst Protestant corruptions which have pulpits everywhere in the place of exile destined for them; in a little while they will lose the fruit of M. DeSeille’s 2 very great labors. Because if our brothers in France know they departed for exile without a priest’s offering to accompany them, they will be surprised, and the fact will be unique in the history of missions. Because I know my presence would be their protection during the journey, for I have learned indirectly that the management of the Indians would be entrusted to me, as the agents recognize that their power is as nothing in comparison with the priest’s influence; until now they have been driven like dogs on these journeys, and they arrived down there broken-hearted and dispirited from mistreatment on the way; it would be fine to see religion with maternal tenderness protecting and consoling these new-born children, so worthy of sympathy and so unfortunate if abandoned. Because the diocese would lose nothing by it: I should return perhaps within a year, as soon as I could place my children, my tender children, in safe hands. Because the time will not be wasted as far as I am concerned, since the fatigues of charity offered to God have value through Jesus Christ. Because in the immense territory on the left bank of the Mississippi which has been opened to the missions it would be of great importance to have a fully developed mission for a base, and by going I could get advantageous concessions from the government for this settlement, which may prosper greatly through His future favor. Because my Bishop could not refuse me this without reducing these poor children to the plight of exposed infants whom Providence, it is true, can save but who, humanly speaking, are completely destitute of aid. Because a good father would not do such a thing, and my Bishop is a good father. Those are many of the reasons for my request; there are still many more.

…At first I was troubled by your memorial to Washington by which, without knowing where we stood in the case, you interfered in its progress with a step against the spirit of neutrality which I observed by your order-a step likely to cast on the Catholic clergy the suspicion (which you say exists at Washington) of our influencing the Potawatomi to remain. At first I thought I saw a lack of ordinary prudence in this. But God can resolve all: I entrusted all to Him. At first, however I was dismayed and unhappy, I confess.

…When you read this letter, I pray our Lord will make you understand it in the sense He desires for His greatest glory and my children’s salvation. “To sacrifice you to the savages, a new pardon from your family would be necessary.” No, Monseigneur, they have given me to God entirely, and for them as for me it does not matter whether I am here or there. . They would not understand why I should abandon my children thus, and if they read of this mission’s destruction and the Christians’ exile in Annales de la Propagation de la Foi3 each will ask with astonishment: “Just where has their priest gone? Why are there no priests with them?” That would be unusual, Monseigneur, in the annals of missions; the Church has always given a consoler for the sufferings of her children. You shall decide, Monseigneur, but I must tell you what is in my heart: there it is. Let it all be arranged, rectified, or changed by my Bishop’s hand, which for me is God’s hand. Your benediction, Monseigneur, on us all, your Indians and your priest, respectful and submissive in Jesus Christ and Mary,

B. PETIT, Ptre. Mre.

Bishop Bruté gave his permission and Petit, who had been ill when the march began, apparently caught up with the expelled Indians.

The Potawatomi “Trail of Death” had started at Menominee’s village south of Plymouth, down the Michigan Road (Old Highway 31), through Rochester on Main Street, through Logansport, and along the north side of the Wabash River to cross into Illinois at Danville. He (Petit) baptized the dying children, among them newly born “who with their first step passed from earthly exile to the heavenly sojourn,” according to one of his letters, which were published by the Indiana Historical Society in 1941.

In them he vividly describes the hardships and the anguish of “my poor Christians, under a burning noonday sun, amidst clouds of dust, marching in line, surrounded by soldiers who were hurrying their steps” and the heartbreak of the Indians as they buried their loved ones and marched on. Across the great prairies of Illinois they marched, crossed the Mississippi River at Quincy, and then made their way through Missouri to enter Kansas territory south of Independence, Missouri. About 40 Indians died on the march, mostly children. Father Petit blessed each grave. He was himself at times sick with fever.

After placing the Potawatomi in the spiritual hands of Jesuit Father Christian Hoecken at the Sugar Creek Mission in Kansas on November 4, 1838, Father Petit again fell sick with fever and painful open sores. On January 2, he started by horseback back to Indiana, accompanied by Abram Burnett (Nan-Wesh-Mah), a full-blood Potawatomi friend, but again was taken ill. With three open sores draining his strength, he rode from Jefferson City in an open wagon, the roads rough and rain frequent. He reached the Jesuit seminary at St. Louis University on January 15. The fathers gave him all the medical attention and care they could, but he grew weaker and weaker. Father John A. Elet, then rector-president of St. Louis University, later wrote that he placed a crucifix to Father Petit’s dying lips and twice he kissed it tenderly. He lay on agony and finally expired 20 minutes before midnight, February 10, 1839, a martyr to his duty and his extraordinary devotion and love for his Potawatomi family. He had lived but 27 years and 10 months.

Father Petit died in the Jesuit seminary building at 9th and Washington Streets and was buried in the old cemetery at 7th Street and St. Charles Avenue. In 1856 the cemetery was moved to make way for downtown St. Louis. At that time, Father Edward Sorin, founder of Notre Dame University, South Bend, Indiana, came and took Father Petit’s body back to Indiana. Father Petit’s remains rest under the Log Chapel at the University of Notre Dame.4

Then, there is this from the Kansas Historical Society:

On November 4, 1838, the Potawatomi Trail of Death ended in Kansas. The two-month trek on foot proved too difficult for some of the Potawatomis. They had too little food to eat and they were exposed to typhoid. The journey claimed the lives of 42 people, half of those who died were children. A few people escaped; 756 arrived first at Osawatomie in Franklin County. There they expected to find shelter from the coming winter. No housing had yet been built.

The Catholic Church had established the Sugar Creek mission in Linn County and many of the Potawatomis moved there. The elderly French-born Sister Rose Philippine Duchesne came in 1841 to teach Potawatomi girls at the reservation. She worked at the mission until she became too feeble to serve. The Potawatomis named her Quahkahkanumad, which stood for “Woman Who Prays Always.” She was canonized in 1988.

In 1848 the mission was moved to Pottawatomie County. Today the St. Philippine Duchesne Memorial Park is located on the site of the former Sugar Creek mission. Six hundred Potawatomis are buried at the site. 5

We are so removed from this chapter in our collective history that it seems hard to fathom the treatment that the Potawatomi endured. As for Benjamin Petit, can we call him a martyr?

  1. taken from – Petit, Benjamin Marie, and Irving McKee. 1941. The trail of death; letters of Benjamin Marie Petit. Indianapolis: Indiana Historical Society []
  2. Fr. Louis DeSeille, Petit’s predecessor among the Native American tribes in northern Indiana []
  3. The organ of the Society of the Propagation of the Faith founded in Lyons, in 1822, as “an endeavor to enlist the sympathy of all Catholics and assist all missions, without regard to situation and nationality.” The Society was the chief source of support of the American missions. [Footnote in the McKee book] []
  4. From the Internet site: http://www.wiskigeamatyuk.com/Benjamin%20Petit.htm []
  5. https://www.kshs.org/kansapedia/potawatomi-trail-of-death/17944 []
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The Death of Vincent Bacquelin

This post, originally from 2014, comes a day late after the anniversary of the death of Vincent Baquelin, but it still bears repeating becasue of Fr. Vincent’s impact on the history of the Church in Indiana, especially Indianapolis and central Indiana.

The early missionaries to Indiana had to deal with many hardships. Cities and towns that are now small in comparison to the big cities, Indianapolis, Fort Wayne, Lafayette etc. were the backbone of the early diocese of Vincennes. We saw in the last post that the early bishops nearly moved their see to a number of different places — Madison, Lafayette etc. River traffic dictated many of those places being considered.

However, Indianapolis was and is the capital city but in the earliest days of the diocese, the Catholic population was very small. That meant that there was no resident priest. In the case of Indianapolis, it was visited by a young Frenchman named Vincent Bacquelin who resided in Shelby County.

Today, September 2nd, marks the 171st anniversary of the death of this young priest, a priest of the Diocese of Vincennes. A true “Pioneer” priest in Indiana, he was born on December 1, 1811 at Clermont-Ferrand, France. He was part of the group that came with Bishop Brute from France to Indiana in 1836.

Bacquelin was a seminarian at the time and he was sent to Mount St. Mary’s in Emmitsburg. He was ordained there on April 25, 1837 by Bishop Brute. In August of 1837, Brute sent him to minister to what basically consisted of central and south central Indiana. Based at St. Vincent’s in Shelby County, Bacquelin visited Rush, Shelby, Bartholomew and Marion County. He formed the first community at Indianapolis. He also worked as far as Cambridge City and Richmond.

In addition to all his other duties, Fr. Bacquelin also gave the annual retreat to the Sisters at Saint Mary of the Woods, including (Saint) Mother Theodore. Sister Mary Borromeo Brown describes it in her history1

“The annual retreat was approaching, this year as all during the early years to be preached by one of the good French priests of the diocese, Father Vincent Bacquelin. This pious, devoted and zealous young priest had come to America with Bishop Bruté’s colony in 1836.

It seemed, however, that many of the early missionaries, especially those who seemed to be so zealous, died before their time. While on a sick call on September 2, 1846 in Rush County, Fr. Bacquelin was thrown from his horse against a tree and was killed instantly. He was buried at St. Vincent’s Shelby County.

  1. History of the Sisters of Providence of Saint Mary of the Woods, New York: Benziger Brothers, 1949 []
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Dedication of St. Francis Xavier Cathedral 1841

On August 8, 1841, the second Bishop of Vincennes, Celestine de la Hailandiere formally consecrated the Cathedral of Saint Francis Xavier. The Vincennes Gazette documented the ceremonies in two articles which appeared on August 14 and August 28, 1841. Here is a transcript of those two articles. The original page is not a very clear copy and a few words were difficult to read.

The names below are all familiar to the early history of the diocese.

Vincennes Gazette, Volume 11, Number 10, Vincennes, Knox County, 14 August 1841 p.2

Consecration of the Catholic Church of Vincennes

On Saturday last, August 8th, was celebrated the consecration of the Cathedral of Vincennes, accompanied with all the gorgeous ceremonial of the Roman Catholic ritual. The greater part of the clergy of the diocess having previously assisted at a spiritual retreat were present–at 7 o’clock PM the officiating Prelate, Rt. Rev. Celestine de la Hailandiere, diocesan bishop, commenced the office, when the procession formed in the following order. Sub-deacon of office bearing the cross, Rev. M. Bessonies, acolyte and torch bearers. Master of the ceremonies, Rev. M.E. Shawe: the Rev. clergy two and two. Bishop’s attendents, Rev. M.M. Charier, Delaune, Bacquelin, Fischer and O’Rourke. Assistant priest, Rev. A. Martin, V.G., Deacon of office, Rev. Z. Benoit. Relic-bearers Rev. M.M. Bernier and Parret. Deacons of Bearer, Rev. M.M. Lalumiere and Kundek. Bishop’s assistants Rev. M. M. Penn?? and Neyron. After perambulating the church three times, during which appropriate psalms, portions of scripture and prayers were recited, the procession entered the building. As the public were necessarily detained outside during these parts of the ceremonial, discourses were delivered in front of the library explanatory of the ceremonies of the day by Rev. Fathers Petit and Larkin, conductors of the retreat; after which the doors of the church being thrown open to the public, the concluding ceremonies of the dedication were performed and the Pontifical High Mass sung by the Rt. Rev. Dr. Purcell of Cincinnati, who also preached in this usual style of eloquence, the consecrating sermon.

In the afternoon, Pontifical Vespers were sung by the same distinguished Prelate, and the ceremonies of the day were concluded by the Solemn Benediction — Too much praise cannot be given to the retiring exercises of those engaged in finishing the construction and decoration of the Church, which now presents a temple worthy of the sublime offices to the exercise which it is desired, and a splendid monument of piety of the benefactors — The music, it is presumed, must have attained much as an unusual treat to the attendants of the Mass; lovely part of the religious worship.

During the following day a solemn office was celebrated in commemoration of the late venerable Bishop Brute. To speak of the virtues of the deceased prelate would be superfluous (??). His eulogy is found in the tears which embalm his memory and the sighs of affectionate remembrance wafted o’er his emblematic house.

[Continued]
Vincennes Gazette – Vol 11, No. 11, 28 August 1841, p.2

Further account of the ceremonies recently celebrated in the Catholic cathedral of Vincennes

A very imperfect sketch of the consecration of this elegant structure having a period last week it may not be an interesting to continue some further details of the ceremonies and subsequent to that solemnity.

A general spiritual retreat has been celebrated during the last two weeks, the result of which were in the highest degree gratifying. The effect produced by the admirable discourses delivered in the French, English and German languages by the Reverend Fathers Petit and Larkin and Rev T. Kundek affords evidence of their excellence beyond the power of words to enhance. During each day of the retreat six sermons were delivered by the reverend conductors in the meantime the Reverend Mr. Corbe and Shawe were arduously engaged in preparing the children for their first communion. On Wednesday the 18th they sang the office of the dead celebrated in the burial ground adjoining the church, on which occasion the serious and masculine eloquence of father Petit was deeply and visibly responded to in the hearts of the assembled multitude thronging the space where the ashes of the earliest settlers of the west co-mingled with those of so many succeeding generations. To behold the gush of feeling felt in the recollection of earthly ties and affections broken, that deep, deep grief, chastened by religion and irradiated by hope like the heaven born, are bearing it’s halo of glory through the tears of a summer sky-oh! well may the Catholic believe and feel… feel to the hearts in its most corner that “it is a holy and a troublesome thought to pray for the dead.”

Last Sunday was the day for the general communion and an unprecedented number approached to participate in the sacred rite. The church was crowded to overflowing – never has a scene so consoling to the interests of religion been witnessed in the dioceses of Vincennes. The Rt. Rev Bishop officiated, distributing the bread of life to the flock. The whole ceremony was conducted with the most edifying order and solemnity — first the children who were presented for the first time to this most solemn office of religion, approached the rails of the great altar, two and two, after which, the rest of the faithful by fives on each side ascending by the middle aisle and withdrawing to the side aisles at the head of which stand the two lesser altars. It is remarkable that amongst so many hundreds who partook of the sacred banquet, without the slightest disarrangement perceptible. Immediately after the Mass, the holy sacrament of confirmation was conferred on those who had not previously received the sacred rite. At the vespers, or evening office, of the church’s most beautiful and touching ceremony was performed the bishop, attended by his clergy in the splendid vestments of the respective orders entered the sanctuary and formed a semi-circle in front of the high altar facing the congregation. After a short explanatory of the order, the bishop’s deacon of honor Rev M. E. Shawe chanted the gospel, which finished the deacon of office Reverend J. Larkin holding the book of the gospels on high towards the people pronounce the loud “behold the Word of our Lord and Savior Jesus Christ”. The congregation were then called upon to renew publicly before the altar of God their profession, faith in the gospel of Christ; upon which, all simultaneously rose in sign of assent. They were then called upon to give the same expression of assent to the different articles of the apostles Creed, the Commandments, etc. The whole concluded with solemn benediction of the Blessed Sacrament. Monday was the day fixed for the solemnity of planting the symbol of redemption in the church yard — a Cross, measuring upwards of 30 feet in length had been prepared for the occasion. At 8 o’clock the pro session began to move, escorted by a guard of honor in the uniform of the “Vincennes Blues”, commanded by M. Michael De Richardville, and accompanied by the “Vinson’s Band”. The great weight of the cross required two companies of 60 men each to support it and so admirably had the pre-concert at their measures, under the command of Messrs. L and J. M. Barrois, that although it was necessary to relieve them frequently during the March, not the slightest disarray occurred, and scarcely any interruption of continuity in its progress. An unfortunate occurrence however disturbed the celebration–The accidental fire at the college — yet even in this untoward event, the pious Catholic sees an especial providence of God. Had it happened at a moment when the citizens had been busy in their ordinary avocations, the simultaneous action which saved the edifice could not probably have been offered. The services of the day were resumed at 1 o’clock, and accompanied with the thunder of artillery, the tolling of the sweet toned-bell of the cathedral, and the beautiful canticles of the church, the cross was borne in procession through a considerable portion of the town and in consequence of the very event which occasioned the morning interruption, afforded an additional subject of pious contemplation from the circumstance of its arrival at its final destination precisely at the hour corresponding with that in which the Savior consummated the great sacrifice. This was a glorious day for the Catholics Vincennes. It is probably the first time this particular ceremony has ever been performed within the limits of the Union. The cordiality with which all of whatsoever profession or denomination, joined in this, and the preceding religious functions, is a gratifying demonstration of the kindly and liberal feeling which generally pervades our community. May it continue to draw still closer those lands which ought to unite the whole great family of American freeman, the proudest blazon whose calculation of honor, it’s civil and religious liberty.

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