Germans in the United States, the.—Germans, either by birth or descent, form a very important element in the population of the United States. Their number is estimated at not less than twelve millions. Under the name Germans we here understand to be included all German-speaking people, whether originally from Germany proper, Austria, Switzerland, or Luxemburg.
A. GERMANS IN GENERAL. The landing, in the autumn of 1683, of Franz Daniel Pastorius and his little band of Mennonite weavers, from Crefeld, marks the beginning of German-American history. These early immigrants founded Germantown, Pennsylvania, where they soon built themselves a church and established a school, taught by Pastorius, who wrote for it, and published, a primer, the first original school-book printed in Pennsylvania. To this place came the German settlers directly after their landing; from it went out the settlers who gradually spread over Montgomery, Lancaster, and Berks Counties, among them, the so-called Rosicrucians (settled near Germantown), a colony of German Friends, Quaker converts made by William Ames and visited by Penn (founded Cresheim, from Kreigsheim near Worms), and the Dunkers (Conestoga, Ephrata). From these early Pennsylvania settlers and their descendants many Americans of note have sprung, as Bayard Taylor, James Lick, Charles Yerkes, John Fritz, John Wanainaker, Charles M. Schwab, and Henry C. Frick.
In 1707, a small band of Lutherans, from the Palatinate, embarked for America. They landed at Philadelphia and settled in what is now known as Morris County. In the spring of the following year, another company of fifty-two Palatines, joined by three Holsteiners, went to England and appealed to Queen Anne, praying for transportation to America. The majority of these men were farmers and one was a Lutheran clergyman, Kockerthal; on arriving in the Colonies in the winter of 1709, they were settled in the district then known as Quassaick Creek and Thankskamir (part of the territory of the present Newburgh). Another, and far more extensive, migration took place in the same year and the following; about three thousand Palatines landed in America, by way of England. The severities of the winter of 1708-09 seem to have been the chief cause of this exodus. One company, under Christopher de Graffenried and Lewis Michell, settled at the junction of the Neuse River and the Trent (North Carolina) and in the neighboring country. This colony included a considerable number of Swiss, and to their first settlement they gave the name, New Berne, in memory of the native city of the two Swiss partners, de Graffenried and Michell. Another company of Germans was settled about the same time, by Governor Spotswood, at Germanna in Virginia, whither, a little later, many of those who had established themselves in North Carolina are said to have removed. Some ten or fifteen years after Spotswood’s retirement to Germanna, a company of Germans came into Virginia from Pennsylvania, doubtless Palatines from Berks County. They settled in the lower Shenandoah Valley and founded the town of Strasburg, just over the mountain from Germanna.
By far the largest expedition of Palatines left the shores of England towards the end of January, 1710. They were settled on the Hudson (Rhinebeck, Germantown, Newburgh, West Camp, Saugerties, etc.), whence many afterwards removed to the Schoharie Valley (Blenheim, Oberweiser Dorp, Brunnen Dorp, etc.); the Government, however, refused to recognize their title to the Schoharie lands, and some of them at last migrated in disgust to the Mohawk Valley, where their increase and the stream of German immigration that followed made the Mohawk “for thirty miles, a German river” (Mannheim, Oppenheim, Newkirk, German Flats, Herkimer, etc.). But the greater portion removed from Schoharie in 1723 to Pennsylvania, where Governor Keith, on hearing of their afflictions and unrest, offered them an asylum from all persecution. Previously to this migration from New York to Pennsylvania, thousands of Germans bad sailed directly to the latter territory, and so large was the Palatine element in these and the following immigrations that the natives of all other German States, coming with them, were called by the same name. Between 1720 and 1730 the German immigration to Pennsylvania became so large as to be looked upon by the other settlers with serious misgivings; Logan, Penn’s secretary, suggested the danger of the province becoming a German colony, as the Germans “settled together, and formed a distinct people from His Majesty’s subjects”. As early as 1739, a German newspaper was published at Germantown, and another appeared at Philadelphia in 1743. The Germans became an important factor in the political life of Pennsylvania, usually uniting with the Quakers, and forming with them a conservative peace party. In 1734, the Schwenkfelders, followers of Casper Schofield, came to Pennsylvania and settled along the Perkiomen, in Montgomery County. About the same time a number of Germans established themselves near Frederick, Maryland, and between South Mountain and the Conococheague.
The first German settlement in South Carolina was in 1731, at Purysburg on the Savannah. In 1734 Lutherans from Salzburg founded Ebenezer, the first settlement in Georgia. Seven years later, there were about 1200 Germans in Georgia. By the middle of the eighteenth century the mountain counties of North Carolina had numerous German settlements. Meantime, the Moravians, who in 1736 had settled in Georgia, had left that colony and secured a tract of land in Pennsylvania, to which they gave the name of Bethlehem. Zinzendorf came thither in 1741. More than twenty years earlier, German settlers had established themselves on the lower Mississippi. The “German Creoles” of Louisiana are descendants of these early colonists.
During the war of the Revolution, thirty thousand German soldiers fought under the British flag. They had been sold to England by the petty princes of Germany, those “brokers of men and sellers of souls”, as one of these soldiers rightly styled them. As Hesse furnished more than any other German State (twelve thousand) all these soldiers were called Hessians. Over one third of the thirty thousand never returned to Europe; some had died; many had deserted to Washington’s army, “coming over in shoals”, as Gates wrote in 1777; many thousands settled in the newly created States.
On the eve of the Revolution there were fully a hundred thousand Germans in Pennsylvania. Their number was little increased during the next sixty years, since the great immigration period did not begin until about the year 1840. Among those who came to the United States before 1830 was Franz Lieber, accompanied by his two friends, Professors Carl Beck and Carl Follen. For nearly half a century Lieber stood in the front rank as an authority on public questions. The year 1848 brought to our shores those thousands of political fugitives who belonged to the most educated of the German nation. To mention several, merely as typical of the rest, among these “Forty-Eighters” were Carl Schurz, Friedrich Hecker, Franz Sigel, Oswald Ottendorfer, Friedrich Kapp, Wilhelm Rapp, Gustav von Struve, and Lorenzo Brentano. Soon the number of German immigrants grew enormously, averaging over 800,000 for each of the six succeeding decades. They did not, however, settle the Eastern States only, the majority proceeded to the Middle West, whither many of the Germans, who had already been very numerous on the frontiers, had removed as soon as the new country was opened to colonizing. Owing to prosperity in the Fatherland, German immigration began to decline in the early nineties. During the period subsequent to 1848 the Germans settled chiefly in the following states: New York, New Jersey, Pennsylvania (especially the western parts), Maryland, Ohio, Indiana, Illinois, Michigan, Wisconsin, Iowa, Nebraska, Missouri, Minnesota, California, Louisiana, Texas, North Dakota. They were never attracted to the New England States until about the middle of the nineteenth century. Even now New Hampshire, Vermont, and Maine have practically no German population; in Massachusetts there are very few except around Boston. According to the twelfth census taken in 1900, there was in that year, a German-born population of 2,663,418 in the United States (about three millions from Germany and German Austria) Since 1900 about 250,000 more have come over. Add to these the descendants of the immigrants from the earliest periods down to our time, and the large number of people of German descent who can now hardly be recognized as Germans, owing to the fact that they have assumed English names, it is safe to say that there are at present (1909) fully twelve million persons of German birth or descent in the United States.
The early German settlers were mostly farmers in their old country, and it was but natural that, after their arrival in the United States, they should have chosen the same occupation. There is no need of pointing out the merits of the German farmers, since those merits have been generally admitted in Pennsylvania, the Mohawk Valley, and, later, the Middle West. In trade, industry, and commerce the Germans in the United States are second to none. Men like Spreckels, Havemeyer, A. Busch, Fred. Pabst, Henry Miller, and Henry C. Frick, stand among the pillars of American industry. Rockefeller is proud of his German descent. The Belmonts came from Alzey, the Astors from Walldorf near Heidelberg, the Iselins from Switzerland. The largest lumberyard in the world, is owned by Fritz Weyershauser, a native of Hesse. The Roeblings are still prominent in their line of industry. Prominent as bankers are those bearing German names.
But more important, though less known, is the army of skilled mechanics in all different branches, designers, lithographers, etc., who, in their spheres, have made the German name honored and respected. The Germans are known to be a hardworking, thrifty people, and, as a result, they are generally prosperous, and pauperism is hardly known among them. Americans have learned that wherever the Germans settle, prosperity and culture are pretty sure to follow.—”What the Germans do, they do well”, has become a common saying among their neighbors. Puritanism never gained a foothold among the Germans. Though they cannot be charged with extravagance, they are fond of the quiet joys and amusements of social life, witness their many societies, which combine beneficial objects with recreation and amusement. Their fondness for children and family life is well known; as a rule they have large families. The industry and carefulness of the German housewife are proverbial.
While there have not been any great political leaders among the Germans, with the exception, perhaps, of Carl Schurz, it cannot be denied that their influence on the political development of the country has been on the whole a very wholesome one. As adherents of a healthy and vigorous conservatism in politics, they are universally respected. Though anxious to preserve their language and customs, they have given ample proof of their loyalty to the land of their choice. The share taken by the Germans in the wars of the United States, was by no means limited to the War of the Revolution and the Civil War of 1861-65. From the very beginning of their settlement in this country, they always stood ready to take up arms in its defense. The early Germans of Pennsylvania and New York, responded freely to the summons to defend their new country against the French and their allies, the Indians. They gave freely of their men and means to the cause of liberty, in the War of the Revolution. The names of Generals de Kalb, F. W. A. Steuben, F. W. de Woedke, J. P.G. Muehlenberg, and George Weedon will always be mentioned with honor, among those who established the liberties of the country. Undoubtedly the ablest of them was General Steuben, the impetuous warrior who “took a mob and hammered it into an army”. Nor should we forget to cite the name of Herkimer, than whom no braver man fought in the War for Independence. He was the son of a Palatine immigrant, and in the battle of Oriskany—”of all the battles of the Revolution, the most obstinate and murderous”—those whom Herkimer led were largely Palatines. To them and their brave leader belongs largely the credit of making possible the victory of Saratoga, by which the struggle for the Hudson was ended, and the vital union of the northern Colonies secured.
The Germans also did their duty in full in the War of 1812 and in the Mexican War. What they did to keep the United States together, can be learned from an article by General Franz Sigel, which was published at St. Louis after his death. The General calls attention to the historical fact, that, three days after the surrender of Fort Sumter, when the City of Washington was in imminent peril of falling into the hands of the Confederates, this catastrophe was prevented by the arrival of a detachment of infantry and cavalry from Pennsylvania, the five companies of which were chiefly composed of Germans, both from the older and from the more recent immigrant stock. Again, when St. Louis was in extreme danger of falling into the hands of the Confederacy it was four regiments of volunteers, mainly German, and one regiment commanded by Sigel that surrounded the camp of the Confederates and made them prisoners. There were, during that war, not fewer than 176,767 Germans in the United States Army. Of the more than 5,000 officers of the German contingent, the following may here be mentioned: the exiled popular leader Friedrich Hecker, who was one of the first to form a volunteer regiment, Gustav von Struve, General Blenker, General Osterhaus, Jos. Fickler, Nepomuk Katzenmayer, General Alexander von Schimmelpfennig, General Max Weber, General Sigel, and Captain Albert Sigel, a brother of the General, August Willich, the commander of a regiment from Indiana, and especially General Carl Schurz, who commanded the eleventh corps at the battle of Gettysburg. It is deserving of mention that among the Germans, the advocates of the abolition of slavery were always prominent. The first German settlers in this country, were also signers of the first anti-slavery petition in America (1688).
Although the first German colonists themselves, for the most part, had no higher education than what was to be acquired in the German village schools of that time, they considered it their duty to establish schools for their children, and therefore, as a rule, brought teachers over with them. School attendance was always looked upon as a serious matter, almost as serious as the teaching of religion, which was combined with elementary instruction, so that German colonies thus paved the way for compulsory education. Men like Muehlenberg and Schlatter did much in the way of improving the schools. The development of German literature in America, including thousands of publications, went hand in hand with this progress. The first German Bible published in the New World appeared in 1743, forty years before an English Bible was printed in America. The “Public Academy of the City of Philadelphia“, now the University of Pennsylvania, is the first American school into which German was introduced. Gradually the language was introduced into the public schools of cities with a large German population, and numerous German private schools were established in the different parts of the country, And after educated Americans had become acquainted with German educational methods, German literature, and German science, either directly by attending German schools of learning, or indirectly from France through England, they enthusiastically advocated educational reform based upon the German models. It is no exaggeration to speak of a gradual
“Germanization” of most of the greater American colleges. “Although Great Britain is generally regarded as the mother of the United States, Germany has, from an intellectual standpoint, become more and more the second mother of the American Republic. More than any other country, Germany has made the universities and colleges of America what they are today—a powerful force in the development of American Civilization” (Andrew D. White).
B. THE GERMAN CATHOLICS IN AMERICA. A certain proportion of the Palatines who went to England were of the Catholic Faith, but they were not allowed to proceed to the American colonies, neither was the English government willing to permit their prolonged residence in England. They were therefore returned under government passports to the Palatinate. But of those who came later and directly to America, undoubtedly, a considerable number were Catholics. In 1741 the German Province of the Society of Jesus, sent out two priests to minister to the German Catholics in Pennsylvania. These were Father William Wappeler (born January 22, 1711, in the Diocese of Mainz), co-founder of the mission of Conewago, and Father Theodore Schneider, a Palatine (born at Geinsheim, Diocese of Speyer, April 7, 1703), who took up his residence at Goshenhoppen, in Berks County. Other German Jesuits came later on, among them Fathers James Frambach (died 1795 at Conewago), Luke Geissler (died at Lancaster, in 1786), Lawrence Graessel, who was appointed coadjutor to Bishop Carroll, but died in Philadelphia, of yellow fever, before consecration, James Pellentz, one of Bishop Carroll’s vicars-general (died at Conewago in 1800), Matthias Sittensperger (changed his name to Manners), Ferdinand Steinmayr (Farmer), who, according to Bishop Carroll, founded the first Catholic congregation in New York (died in Philadelphia, August 17, 1787, in the odor of sanctity). Father Farmer was a member of the famous Philosophical Society of Philadelphia, and was made a member of the Board of Trustees of the University of Philadelphia, when that institution was chartered in 1779. To these early missionaries may be added Father John Baptist de Ritter, who was a German, though a member of the Belgian Province. He died at Goshenhoppen, February 3, 1787. Father Schneider was the pastor of the parish at Goshenhoppen for twenty-three years, ministering to the Catholics there and in the region for fifty miles around. Before he died, in 1764, he had the satisfaction of seeing the Church firmly established in Pennsylvania. His companion, Father Wappeler, founded the mission of the Sacred Heart at Conewago. Of him, Bishop Carroll wrote that “he was a man of much learning and unbounded zeal”. Having remained about eight years in America, and converted or reclaimed many to the Faith of Christ, he was forced by bad health to return to Europe. His successor, Father Pellentz, built the church of the Sacred Heart of Jesus, the first in the country under that title. It is not probable that there was any large, or indeed appreciable, number of German Catholics in any other colony at that time, with the exception of Louisiana, whose French inhabitants shared and honored their religion, whereas most of the English colonies had severe laws against the “Papists”. But gradually all were opened to Catholics.
From a letter by the Rev. Dr. Carroll to the Rev. C. Plowden, in 1785, we learn that in that year he visited Philadelphia, New York, and the upper countries of the Jerseys and Pennsylvania, “where our worthy German brethren have formed congregations”. Although we do not know of any German settlement in the Far West during the seventeenth or eighteenth centuries, we find during that period German priests laboring among the Indian tribes on the coast of the Pacific, and in the southwestern States. The first German priest on the Pacific coast was the Jesuit Father Eusebio Francisco Kino. His real name was Eusebius Franz Kuehn. He was a native of Trent, and entered the Society of Jesus in Bavaria, where for some time he was professor at Ingolstadt. He came from Germany in 1680 or 1681, and to Lower California in 1683. In the following year he was called to Sonora, where he labored until his death, in 1710, meanwhile making missionary and exploring trips to the Rio Gila in Sonora. Other German Jesuits in Lower California from 1719 to 1767, were Joseph Baegert, the author of the “Nachrichten von der Kalifornischen Halbinsel” (Mannheim, 1772), Joh_ Bischoff, Franz Benno Ducure, Joseph Gasteiger, Eberhard Helen, Lambert Hostell, Wenzeslaus Link, Karl Neumayr, Georg Retz, Ignatz Tuersch, Franz X. Wagner. Arizona saw the indefatigable Father Eusebius Kuehn, towards the latter part of the seventeenth century, as far up as the Gila River at its, junction with the Colorado. In 1731, Philip V, at the suggestion of Benedict Crespo, Bishop of Durango, ordered three central missions to be established in Arizona, at the royal expense. To the joy of the bishop, three German Jesuit Fathers were sent, Father Ignatius Xavier Keller, Father John Baptist Grashoffer, and Father Philip Segesser. Of the last two, one soon died, and the other was prostrated by sickness, but Father Ignatius Keller became the leader of the new missions in that district, taking possession of Santa Maria Soamca, April 20, 1732. About the year 1750, we find Father Ignatius Pfefferkorn, a native of Mannheim, Germany, at Guevavi; and at the same time, Father Sedelmayr, at the instance of the Spanish Government, was evangelizing the tribes on the Gila, erecting seven or eight churches in the villages of the Papagos, among whom Father Bernard Middendorf also labored, and Father Keller was endeavoring to reach the Moquis, who were willing to receive missionaries of any kind but Franciscans. Other prominent Jesuits from the Fatherland were Fathers Caspar Steiger, Heinrich Ktirtzel, and Michael Gerstner. By the summary act of the King of Spain, in 1763, every church in Arizona was closed and the Christian Indians were deprived of their zealous German priests.
In 1808, the Diocese of Baltimore, which had, up to this time, embraced the entire United States, was divided, and the four new sees of Philadelphia, New York, Boston, and Bardstown erected. There were, at that time, under the jurisdiction of the first Bishop of Philadelphia, Holy Trinity, attended by the Rev. William Elling and Father Adam Britt, the latter of whom issued a new edition of the German catechism; St. Joseph‘s Orphan Asylum, erected in 1806, was the first institution of its kind established by Catholics in the United States. The Rev. Louis de Barth attended at Lancaster and Conewago. He was the son of Joseph de Barth, Count de Walbach, and his wife, Maria Louisa de Rohme, and was born at Munster, November 1, 1764. When the See of Philadelphia became vacant by the death of Bishop Egan, Father de Barth became administrator of the diocese. He died October 13, 1838. The Rev. Paul Erntzen had begun, in 1793, his quarter-century pastorship at Goshenhoppen. Father Peter Helbron, O. Min. Cap., had reared a log chapel in Westmoreland County. After years of devoted service, he went to Philadelphia, but died at Carlisle on his homeward journey. The Rev. Demetrius A. Gallitzin was laboring in the district of which Loretto was the center, and had come to America in 1792, with a learned and pious priest, the Rev. F. K. Brosius, who had offered his services to
Dr. Carroll. He travelled under the name of Schmet, a contraction of his mother’s name, but this in America soon became Smith, by which he was known for many years. He bore letters to Bishop Carroll, and when he was introduced to the priests of Saint-Sulpice, was delighted with their life and work. His father had marked out a brilliant career for him in the military or diplomatic service in Europe, but the peace and simplicity which reigned in America contrasted so forcibly with the seething maelstrom of European revolution that, penetrated with the vanity of worldly grandeur, young Gallitzin resolved to renounce all schemes of pride and ambition, and to embrace the clerical profession for the benefit of the American mission.
In 1808 the Diocese of New York was created, and its chief organizer was the learned and able Jesuit Father, Anthony Kohlmann, as vicar-general and administrator cede vacante. He had come over from the old country in 1806, together with two other priests of his order. The German Catholics in New York had gradually increased, so that they organized a little congregation by themselves. Their first pastor seems to have been the Rev. John Raffeiner, of whom Archbishop Hughes said: “Bishops, priests, and people have reason to remember Father Raffeiner for many years to come”. He visited his countrymen far and near, always ready to hasten to any point to give them the consolations of religion. For a time the Germans in New York assembled under his care in a disused Baptist place of worship at the corner of Delancey and Pitt Streets, and afterwards, when the lease expired, in St. Mary’s church; but on April 20, 1833, the cornerstone of a church to be dedicated to St. Nicholas, on Second Street, was laid. By the sacrifices and exertions of Father Raffeiner the church was completed and dedicated on Easter Sunday, 1836. Father Raffeiner directed the church for several years and became vicar-general for the Germans in the diocese. By the year 1836, the German Catholic element in the Boston diocese required Bishop Fenwick’s care, the largest body of them being in and near Roxbury. Having no priest in his diocese who could speak German fluently, Bishop Fenwick applied to his fellow-bishop in New York, and at the close of May, 1835, the Very Rev. John Raffeiner, apostle of his countrymen in the East, arrived. On the last day of May, that zealous priest gathered three hundred in the chapel of St. Aloysius and addressed them with so much power and unction, that he spent the whole evening in the confessional. Quickened by his zeal, they resolved to collect means to support a priest, and in August, 1836, they obtained the Rev. Father Hoffmann as their pastor, with Father Frey-gang as assistant; but, led by designing men, they would not cooperate with those sent to minister to them. Fathers Hoffmann and Freygang were both forced to retire, and an ex-Benedictine, named Smolnikar, became their choice. In a short time, however, the bishop discovered in this priest unmistakable signs of insanity and, unable to obtain another clergyman, became himself the chaplain of the German congregation. In 1841, stimulated by their bishop, they purchased a lot on Suffolk Street, and prepared to erect a church, laying the cornerstone on June 28; he had already secured a zealous priest, Rev. F. Roloff, for this congregation. The German Catholic body in New York City, was now increasing so rapidly that soon another church was needed, and in June the cornerstone of St. John Baptist’s was laid by the Very Rev. Dr. Power, to be dedicated on September 13, by the Rt. Rev. Dr. Hughes.
About 1820 Ohio was already the home of many Catholic families of German speech. It was for this reason that Bishop Flaget, of Bardstown and Louisville, urged that a see should be erected at Cincinnati, and for its first bishop recommended the Rev. Demetrius A. Gallitzin, educated in Germany, and familiar with the language and ideas of the people; but the good priest, learning of the project, peremptorily refused. In 1829, two zealous German priests began to make a list of their Catholic countrymen in the State of Ohio. They found them everywhere—at Cincinnati, Somerset, Lancaster—and by their untiring zeal awoke religion in the hearts of many who had for years neglected to practice it. One of these itinerant priests was the Rev. John Martin Henni, a name to be known in time as that of the founder of the first German Catholic paper, first Bishop of Wisconsin, and first Archbishop of Milwaukee. In 1832, on the death of Bishop Fenwick of Cincinnati, the administration of the diocese devolved on the zealous missionary priest, Father Edward Reese, who had labored so earnestly among his countrymen in the diocese and been instrumental in the establishment of the “Leopoldinen-Stiftung”, an association for aiding missions, at Vienna, whose alms have fostered so many missions and helped substantially towards developing the Catholic school system, particularly in the Diocese of Cincinnati, and the dioceses formed from it. Dr. Reese was born at Vianenburg, near Hildesheim, in 1791 and, like Pio Nono, had been a cavalry officer before he embraced the priesthood. He was the founder of the Athenaeum in Cincinnati, which later was transferred to the Jesuits, and changed into the present St. Xavier College. Holy Trinity, erected in 1834, was the first German church west of the Alleghanies. Its second pastor, the Rev. John M. Henni, whom we have already mentioned, displayed untiring energy in founding and organizing schools in Cincinnati and was actively interested in the development of Catholic educational work throughout the States; he also formed the German Catholic Orphan Society of St. Aloysius, and an asylum was soon erected. About this time, log churches arose at Glandorf, Bethlehem, and New Riegel in northern Ohio, sufficient to gather the faithful together, and afforded a place for the instruction of the young. Meanwhile, the Catholic population of the State increased steadily, and the churches and institutions were very inadequate. St. Mary’s church for the Germans, in Cincinnati, was dedicated in July, 1842; another German church was erected about the same time, at Zanesville, by Rev. H. D. Juncker. As early as 1836, a German congregation was organized at Louisville, Kentucky, by the Rev. Jos. Stahlschmidt; they soon erected St. Boniface’s church, which was dedicated on the feast of All Saints, 1838. This church was attended for a time from Indiana and Ohio by the Rev. Jos. Ferneding and Rev. John M. Henni. In 1842, on October 30, Bishop Chabrat dedicated St. Mary’s church, Covington, Kentucky, a fine brick structure, erected by the German Catholics of that city. When, in 1833, the Rt. Rev. Frederick Reese became Bishop of Detroit, there were laboring in his diocese, among other German priests, the Redemptorist Fathers Saenderl and Hatscher. In the following year the German church of the Holy Trinity was established. At that time Vincennes was erected into a diocese. Three years later, we find a German congregation in Jasper County, Illinois. The German Catholics around Quincy, Illinois, had erected a house for a priest, and as a temporary chapel till their church was built. Father Charles Meyer’s ministrations in the little log church of St. Andrew, at Belleville, Ill., was his first step to a future bishopric. In 1841 a German Catholic church was erected at West Point, Iowa; in the present Diocese of Dubuque. At Pittsburg the German Catholics attended St. Patrick’s until their increasing numbers made it expedient for them to form a separate congregation. They then worshipped in a building previously used as a factory. In 1839, at Bishop Kenrick’s suggestion, a community of Redemptorists then in Ohio, Game and took charge of this mission, and the factory was soon transformed into the church of St. Philomena, with a Redemptorist convent attached—the first house of that congregation in the United States. Here, before long, the Rev. John N. Neumann received the habit and began his novitiate, to become in time Bishop of Philadelphia, and die in the odor of sanctity. When, on December 3, 1843, the first Bishop of Pittsburg reached that city, he found in his district a Catholic population estimated at forty-five thousand, 12,000 being of German origin.
An attempt at Catholic colonization was made about this time at St. Mary’s, Elk County, where Messrs. Mathias Benziger and J. Eschbach, of Baltimore, purchased a large tract. Settlers soon gathered from Germany, who, from the first, were attended by the Redemptorist Fathers, but, though well managed, and encouraged by the hearty approval of the bishop, the town never attained any considerable size. Important and wide-reaching in its results, not only for the Diocese of Pittsburg, but for the Catholic Church in the United States, was the arrival at Pittsburg, September 30, 1845, of the Benedictine monk, Dom Boniface Wimmer. The Rev. Peter Lemcke, a German priest, had been laboring for several years in the mission of Pennsylvania. His life had been a strange and varied one. Born in Mecklenburg, of Lutheran parents, he grew up attached to their sect, trained piously by those who still clung to the great doctrines of Christianity. Drafted into the army, he fought under Blucher at Waterloo, and afterwards returning to his home, resolved to become a Lutheran minister. To his astonishment and dismay, he found the professors to be men who, in their classes, ridiculed every religious belief which he had been taught to prize. He was led to study, and a thorough mastery of the works of Luther convinced him that Almighty God never could have chosen such a man to work any good in his Church. He went to Bavaria, where he began to study Catholic doctrines, and was received into the Church by Bishop Sailer. Having resolved to become a priest, he went through a course of study and was ordained. Coming to America in 1834, he was sent, in time, as assistant to Father Gallitzin, and labored in the missions of Western Pennsylvania. As early as 1835, he appealed, in the Catholic papers of Germany, to the Benedictines to come to the United States. He returned to Europe in 1844, mainly to obtain German priests for the missions of the Diocese of Pittsburg. At Munich he met Dom Boniface Wimmer, a Benedictine monk of the ancient Abbey of Metten, in Bavaria, a religious whose thoughts had already turned to the American mission. Father Lemcke offered him a farm of 400 acres which he owned at Carrolltown, Maryland. Correspondence with Bishop O’Connor followed. Dom Boniface could not secure any priests of his order, but he obtained four students and fourteen lay brothers. Their project was liberally aided by the Ludwig-Verein, the Prince-Bishop of Munich, the Bishop of Linz, and others. After conducting his colony to Carrolltown, Father Wimmer paid his respects to Bishop O’Connor. That prelate urged him to accept the estate at St. Vincent’s which Father Brouwers had left to the Church in the preceding century, rather than establish his monastery at Carrolltown. Visiting St. Vincent’s with the bishop, Dom Boniface found there a brick church with a two-story brick house which, though built for a pastoral residence, had been an academy of Sisters of Mercy. He decided in favor of the bishop’s suggestion, and, October 19, 1846, the first community of Benedictine monks was organized in the schoolhouse at St. Vincent’s. Father Wimmer took charge of the neighboring congregation, and was soon attending several stations. His students were gradually ordained, and in a few years St. Vincent’s was declared by the Holy See an independent priory, and was duly incorporated May 10, 1853. Prior Wimmer showed great ability and zeal, and from the outset confined his labors as much as possible to German congregations.
Already, before 1850, the Rev. John E. Paulhuber and other Jesuit Fathers from Georgetown had been in charge of St. Mary’s church at Richmond, Virginia, erected for Germans, of whom there were seven or eight hundred in the city. In the Diocese of Wheeling, erected in 1850, there was a log chapel near the German settlement of Kingwood. About that time, German settlers were gathering in Preston, Doddridge, and Marshall Counties. Soon after, the Rev. F. Mosblech began to plan the erection of a church for the Germans in Wheeling. When Bishop Hughes, in 1843, returned from Europe, one of his first episcopal acts was the dedication of the church of the Most Holy Redeemer, on Third Street, New York, which the Redemptorists had erected for the German Catholics. The Rev. John Raffeiner, the Apostle of the Germans, reported the labors among his countrymen, in New York State, of Fathers Schneider at Albany, Schwenninger at Utica, Inama at Salina, the Redemptorists and Franciscans of St. Peter’s church at Rochester, and announced that peace prevailed in the long distracted congregation of St. Louis, Buffalo. In New York City, St. Alphonsus, the second church of the Redemptorists for the Germans, was erected in 1848. The German Catholics of Albany, though struggling with difficulties, were soon rearing a neat Gothic church on Hamilton and Philip Streets. Addressing the Leopold Society, in January, 1850, to acknowledge their generous aid, Bishop McCloskey estimated the Catholic population of his diocese at 70,000, including 10,000 Germans. He had sixty-two churches, eleven of them for Germans. At about the same time, Bishop Timon, of Buffalo, estimated his flock at 40,000 souls, half of whom were Germans, attended by five secular priests and five Redemptorists. The Diocese of Cincinnati received, in 1843, a valuable accession, a colony of seven priests of the Congregation of the Most Precious Blood (Sanguinists), led by the Rev. Francis de Sales Brunner. The difficult mission of Peru was assigned to them by the bishop, with the charge of Norwalk and scattered stations in the neighboring counties. The labors of the Sanguinist priests were signally blessed, and the healthy growth of the Church in that part of Ohio must be ascribed mainly to these excellent missioners. In December, 1844, Father Brunner established a convent of his congregation at New Riegel, another, next year, at Thompson, and, in 1848, one at Glandorf. Each of these became the center of religious influence for a large district. Father Brunner was born at Mumliswil, Switzerland, January 10, 1795, entered the Congregation of the Precious Blood in 1838, and, after taking part in the establishment of a community in Switzerland, formed the project of a mission in America.
In April, 1845, Bishop Purcell, with a large gathering of the clergy, societies, ecclesiastics, and pupils of the schools, laid the cornerstone of the German church of St. John the Baptist, Green Street, Cincinnati, Ohio, to be dedicated on November 1 of the same year, by Bishop Henni of Milwaukee, who had done so much for the German Catholics of Cincinnati. St. Mary’s church, at Detroit, Michigan, was dedicated for the Germans, June 29, 1843. In 1844 Bishop Kenrick of St. Louis estimated the Catholic population of Missouri at 50,000, one-third being of German origin. At this time, St. Louis possessed the German church of St. Aloysius. The cornerstone of St. Joseph‘s, another church for the Germans, under the care of the Fathers of the Society of Jesus, was laid in April, 1844. A letter sent, in 1850, by Archbishop Kenrick to the Leopold Association, gives the condition of the German Catholics of the diocese at this time.—Four of the ten churches in St. Louis were exclusively German. The Germans had their own orphan asylum and an Ursuline convent, with sisters from Hungary and Bavaria. Three German congregations in Scott County were attended by a priest at Benton. Two congregations in St. Charles County had each a German priest. Those in Washington County were attended by two German Fathers of the Society of Jesus; and three other fathers attended four congregations in Osage and Cole Counties. Jefferson City had a German congregation and priest. In Gasconade County, the German Catholics were erecting a church. The archbishop was about to send a German priest to Montgomery County. Those at Boonville were visited by priests, but had no church, while those in Pettis, with five or six small congregations, were regularly attended.
By the close of the year 1844 the Rt. Rev. William Quarter, first Bishop of Chicago, had twenty-three priests in his diocese, one at the cathedral (the Rev. C. H. Ostlangenberg) to care for the Germans, while Quincy had its German congregation and priest. With a steadily increasing German flock, he appealed, and not in vain, to the Leopold Association and made plans to give them a church of their own in Chicago, as they were estimated at one thousand. Chapels were being erected at St. Peter’s and at Teutopolis. After Easter, 1850, the Rt. Rev. James Oliver van de Velde, the second Bishop of Chicago, dedicated St. Joseph‘s church, at Grosse Pointe, or New Trier, erected by the Rev. Henry Fortmann, and exhorted the German Catholics at Ridgeville to commence building. In 1844, the Rev. No Schacht, who had a large district, embracing several counties of the State of Tennessee, laid the cornerstone of a church at Clarksville. The German Catholics in Nashville desired a church of their own, and Bishop Miles appealed in their behalf to the Leopold Association.
When, in 1846, Bishop Loras of Dubuque, visited New Vienna, he found there 250 Germans, all Catholics. There were at that time more or less Germans everywhere in that diocese, and almost all farmers. On April 19, 1846, Bishop Henni, of Milwaukee, laid the cornerstone of St. Mary’s German church in that city. Before the Mexican War had begun, German settlements were established at Couhi, New Braunsfels, and Fredericksburg, Texas. About the year 1849 the Rev. Gregory Menzel was laboring among his countrymen at the two last-named places, as well as at Bastrop and Austin, urging Catholics, for the sake of the future of their families, to gather near each other so as to enjoy the benefits of church and school. Bishop Odin of Galveston, in 1851, visited Europe and, before the end of the following year, had the consolation of bringing with him four Franciscans from Bavaria to take care of his increasing German flock.
In the Diocese of Pittsburg the community of Benedictines had grown and prospered. New lands were acquired, and suitable buildings for various purposes were erected. In 1855, Prior Wimmer visited Rome, and Pope Pius IX, on August 24, made St. Vincent’s an exempt abbey, and on September 17 appointed the Rt. Rev. Boniface Wimmer mitred abbot for a term of three years. St. Vincent’s College, opened in 1849, had thriven with the growth of the community and soon had a large number of students. The course was thorough, and pupils had special advantages for acquiring a practical knowledge of German. The Redemptorists were laboring earnestly in Pittsburg, under Father Seelos and others. In 1851 they laid the foundation of St. Joseph‘s German Orphan Asylum. When, in 1853, the See of Erie was erected, the German Catholics had a little church in that city. Williamsburg, New York, had a German church of the Holy Trinity many years before the Diocese of Brooklyn, to which it now belongs, was erected. In Brooklyn, St. Boniface’s, purchased from the Episcopalians, was dedicated for the use of the Germans in 1854, as were Holy Trinity and St. Malachy’s in East New York. From the year 1849, the German Catholics at Elizabeth, Diocese of Newark, were visited by the Redemptorist Fathers till the Rev. Augustine Dantner, O. S. F., became their resident priest in 1852. Bishop Bayley endeavored to secure the Benedictine Fathers for St. Mary’s German Church, Newark, and in 1856 the Rt. Rev. Abbot Wimmer sent Father Valentine Felder, O.S.B., to that city. Two years later, St. Michael’s German church was dedicated. In 1853 the Abbot of Einsiedeln, at the request of the Bishop of Vincennes, sent a colony of Benedictine monks to Indiana. They settled in Spencer County, where they founded the Abbey of St. Meinrad. At that time, the Very Rev. Jos. Kundeck had been for twenty years vicar-general of the diocese, in which he labored most zealously. In 1857 the sovereign pontiff established the Diocese of Fort Wayne, selecting for its first bishop, the Rev. John Henry Luers, born near Monster, Westphalia, September 29, 1819. He soon dedicated St. Mary’s German church, the pastor of which was the Rev. Joseph Wentz. In the summer of 1858 the Franciscan Fathers of the Province of the Holy Cross founded a residence at Teutopolis, Effingham County, Illinois, under the Very Rev. Damian Hennewig. The cornerstone of the college was laid in 1861, and the institution opened in the next year. A similar institution arose at Quincy. The German Catholic church at Alton was, in June, 1860, destroyed by a tornado, but the congregation courageously set to work to replace it by a more substantial edifice. In 1856, the Salesianum, the famous seminary of Milwaukee, was opened, with the Very Rev. Michael Heiss as rector and the Rev. Dr. Joseph Salzmann as leading professor. The church of the seminary was consecrated in 1861. The fine church of St. Joseph was erected at Milwaukee, Wisconsin, in 1856, by Rev. C. Holzhauer. A community of the Capuchin Order, destined to spread to many parts of the United States and to distinguish itself by successful mission work, arose in the diocese. Two secular priests, Fathers Haas and Frey, conceived the idea of establishing a Capuchin house. After some correspondence, a father of the order came from Europe and opened a novitiate, receiving the two priests as novices in 1857. After their profession postulants came, the community grew, and God blessed their labors wonderfully. The first German priest on record in Upper California, was the Rev. Florian Schweninger, who first appears at Shasta, in 1854. He must have arrived in 1853. In 1856 the Rev. Sebastian Wolf had charge of a station at Placerville, California. He was later (1858-59) stationed at St. Patrick’s church as assistant, but preached the German sermon at St. Mary’s cathedral, at the nine-o’clock Mass on Sundays. He began to erect a church for the Germans early in 1860, and since then St. Boniface’s congregation has formed an independent parish. He remained pastor until the archbishop called from St. Louis some Franciscans, who took charge and, in 1893, founded another German parish, St. Anthony’s, in the southern part of the city. In the lower part of the State, the Diocese of Monterey, the first German name found in the parish records of San Diego is that of the Rev. J. Christ. Holbein, missionary Apostolic, who was in charge of both the former Indian mission and the city of San Diego, from July, 1849, to February, 1850. A German settlement for the first time appears in the Catholic Directory as an out-mission of Santa Anna in 1867, but it had no German priests until years after. It is St. Boniface’s. The first German parish of Los Angeles, St. Joseph‘s, was organized in 1888; the first German church in Sacramento in 1894. German Jesuits went to work in what is now Oregon and Washington, with others of their order, in the early forties, and since then German parishes have arisen. No German priests or settlers of account reached New Mexico until within the last fifteen or twenty years.
Gradually German Catholics were to be found in nearly every part of the United States, especially in New York, Ohio, Illinois, Iowa, Indiana, Michigan, Minnesota, Missouri, Pennsylvania, and New Jersey, everywhere establishing flourishing congregations with schools and churches. The number of German Catholics in the United States can only be given approximately. Over one-third of the Germans from the German Empire, as well as the majority of the Germans from Austria, are Catholics; accordingly, almost one-half of the Germans in this country should be Catholics. Making liberal allowance for the leakage, we may safely say that at least one-fourth, i.e. over three millions, are Catholics. This is a conservative estimate. The leakage is considerable among Catholics of all nationalities. For the defection of Germans in particular, the following reasons must be assigned. Where Germans settled in small numbers, frequently there were no priests of their own tongue. Left to themselves, they were in a condition of religious isolation; they gradually neglected religious practices and finally lost their faith. Although this applies to all immigrants who do not speak English, it proved specially disastrous in the case of the Germans. As over one-half of the German settlers were Protestant, and frequently had churches and various church organizations, there was a non-Catholic atmosphere around them; mixed marriages, particularly in such places, frequently resulted in losses to the Catholic Church. Great as the contributions of the immigrants of ’48 were to the intellectual advancement of the United States, it cannot be denied that, on the whole, their influence was not favorable from a religious viewpoint. The same must be said of certain German organizations, as the turnvereins, which frequently manifested an anti-Catholic, and even anti-religious, spirit. Nor can it be denied that Socialistic principles were largely spread by German immigrants and German publications. Small wonder that hundreds of thousands of Germans have been lost to the Catholic Church.
German Churches and Religious Communities.—No attempt is made to give exact statistics of German Catholic churches and parishes, because such are not available at the present time. A general idea, however, can be formed from the fact, that among the 15,655 priests in the Catholic Directory for the United States, about one third bear German names. Among the more distinguished German prelates, mention should be made of John Martin Henni, first Bishop, and later Archbishop, of Milwaukee; Michael Heiss, Archbishop of Milwaukee; Seb. Gebhard Messmer, Bishop of Green Bay, now Archbishop of Milwaukee; Winand S. Wigger, third Bishop of Newark, a wise ruler, a devout priest, and notable for his practical work as head of the St. Raphael Society for the protection of immigrants; and most particularly of the saintly Bishop Neumann of Philadelphia, whose beatification is the earnest hope of all American Catholics.
Of the great number of European orders and congregations of men and women laboring in the United States for man’s spiritual or physical welfare, the following are of German origin and even now (1909) are recruited chiefly from Germans or their descendants:
Religious Orders of Men. (I) Benedictines, (a) American Cassinese Congregation, founded in 1846, by the Rev. Boniface Wimmer, O.S.B.—At the present time there belong to this congregation the following independent abbeys: St. Vincent’s Arch–Abbey, Beatty, Pennsylvania, with 126 fathers, 5 deacons, 23 clerics, 64 lay brothers, and 4 novices; St. John’s Abbey, Collegeville, Minnesota, with 94 fathers, 11 clerics, 26 lay brothers, 9 novices; St. Benedict’s Abbey, Atchison, Kansas, with 51 fathers, 6 clerics, 18 brothers; St. Mary’s Abbey, Newark, New Jersey, with 40 fathers, 7 clerics, 14 lay brothers; Maryhelp Abbey, Belmont, North Carolina, the Rt. Rev. Leo Haid, D.D., O.S.B., abbot-bishop, 31 fathers, 1 deacon, 4 clerics, 36 lay brothers, 4 novices; St. Bernard’s Abbey, Cullman Co., Alabama, with 38 fathers, 1 deacon, 3 subdeacons, 12 clerics, 16 lay brothers, 6 postulants; St. Procopius’s Abbey, Chicago, Illinois, with 14 fathers, 6 clerics, 20 lay brothers, 6 novices; St. Leo’s Abbey, St. Leo, Florida, with 12 fathers, 16 lay brothers, 3 novices. (b) Swiss American Congregation, founded by Pope Pius IX, 1871, and Pope Leo XIII, 1881.—To this congregation belong the following abbeys: St. Meinrad’s Abbey, St. Meinrad, Indiana, founded in 1854 by two Benedictine Fathers from Einsiedeln, Switzerland; an abbey since 1871, 50 fathers, 6 clerics, 42 lay brothers, 7 novices; Conception Abbey, Conception, Missouri, founded in 1873 by Fathers Frown Conrad and Adelhelm Odermatt from the Benedictine Abbey, Engelberg, Switzerland; an abbey since 1881, 42 fathers, 7 clerics, 26 lay brothers, 4 novices; New Subiaco Abbey, Spielerville, Arkansas, with 30 fathers, 5 clerics, 23 lay brothers, 5 novices; St. Joseph‘s Abbey, Gessen, Louisiana, with 19 fathers, 4 clerics, 8 lay brothers, 3 novices; St. Mary’s Abbey, Richardton, North Dakota, with 21 fathers, 8 clerics, 12 lay brothers, 11 novices; St. Benedict’s Abbey, Mt. Angel, Oregon, with 18 fathers, 7 clerics, 28 lay brothers, 2 novices.—With these abbeys are connected 17 colleges and numerous parishes, stations, and missions. (2) Capuchins.—There are two provinces: (a) St. Joseph‘s, extending over the States of New York, New Jersey, Michigan, Iowa, Wisconsin, Minnesota, Dakota, and the Dioceses of Chicago and Fort Wayne; (b) St. Augustine’s, comprising the States of Pennsylvania, West Virginia, Maryland, Ohio, Kentucky, Indiana, and Illinois (the Dioceses of Chicago and Fort Wayne excepted).—(a) St. Joseph‘s Province, founded in 1857 by two secular priests, Fathers Gregory Haas and John Anthony Frey, numbers 67 fathers, 19 professed clerics, 43 professed brothers, 2 novices, and 10 Brothers of the Third Order; (b) St. Augustine’s Province, founded in 1874, by the Capuchin Fathers Hyacinth Epp and Matthias Hay, with 64 fathers, 18 professed clerics, 37 professed lay brothers, 5 novices, 2 Brothers of the Third Order. (3) Franciscans.—The three provinces, of the Sacred Heart of Jesus, of St. John the Baptist, of the Most Holy Name, number 431 fathers, 148 clerics, 233 lay brothers, 36 Tertiary Brothers, and 10 novices. (4) Jesuits.—About 200 Jesuits from the Fatherland are laboring in the United States. Besides, there are several hundred Jesuits of German descent who were born in this country. For nearly forty years there was a distinct German division called the Buffalo mission of the German Province, with colleges at Buffalo, New York; Cleveland and Toledo, Ohio; Prairie du Chien, Wisconsin; two Indian missions in South Dakota, and other houses. In 1907, the mission numbered about 300 members; in that year the mission was separated from the mother-province, and the houses and members joined to different American provinces. (5) Redemptorists.—Although now many other nationalities are represented in the Congregation of the Most Holy Redeemer, it still numbers a great many Germans among its members. The two provinces of Baltimore and St. Louis are composed of 325 fathers, 95 professed students, 22 choir novices, 121 professed lay brothers, 48 novice lay brothers and postulants. (6) Fathers of the Precious Blood.—This congregation, founded at Rome in 1814 is divided into four provinces, three European and one American. The American province was organized in 1844 by the Rev. Francis S. Brunner, and most of its members are Germans, either by birth or by descent. The congregation is represented in the Dioceses of Cincinnati, Fort Wayne, Cleveland, Kansas City, St. Joseph, St. Paul, Chicago, and San Antonio.—100 fathers, 6 clerics, 82 lay brothers, and 32 novices. (7) Alexian Brothers.—They conduct hospitals and asylums, in the Archdioceses of Chicago and St. Louis, the Dioceses of Green Bay and Newark. 99 professed brothers, 5 novices, 6 postulants.
(There are also numerous Germans among the Passionists, Dominicans, Lazarists and the Fathers of the Holy Cross.)
Religious Orders of Women. (I) Sisters of St. Benedict.—In 1852 the first colony of Benedictine Sisters came to the United States from Eichstätt, Bavaria, and settled in St. Mary’s, Elk County, in the Diocese of Erie, Pennsylvania. At present they have also houses in many other dioceses. They number about 2000 sisters, 135 novices, and 115 postulants. (2) Sisters of Christian Charity.—They were established in 1874 by sisters from Paderborn, Germany. The sisters conduct establishments in 17 dioceses; they number about 731, including novices and postulants. The motherhouse for the United States is at Wilkesbarre, Pennsylvania. (3) Sisters of the Third Order of St. Francis.—(a) Mother-house at Peoria, Illinois, founded in 1876, by sisters from the house of Bethlehem, Herford, Westphalia, Germany. 151 sisters, 32 novices, 28 postulants. (b) Mother-house at Glen Riddle, Pennsylvania. 804 professed sisters, 54 novices, 8 postulants. (c) Motherhouse at 337 Pine Street, Buffalo, New York. 256 sisters, 30 novices, 14 postulants. (d) Motherhouse at Syracuse, New York; Millvale, Pennsylvania, and at ‘Mt. Loretto, Staten Island, New York. All these houses are German foundations, though now many sisters of other nationalities belong to them. (4) Sisters of the Third Order Regular of St. Francis.—There are about 500 sisters, 48 novices, and 7 postulants, with motherhouse at Oldenburg, Indiana. They were founded in the year 1851, by Mother M. Theresa of Vienna, Austria. (5) Sisters of St. Francis.—Their motherhouse at 749 Washington Street, Buffalo, New York, was founded in 1874, by sisters from Nonnenwerth near Rolandseck, Rhenish Prussia. There are 268 sisters. (6) Franciscan Sisters.—Founded in 1872, by sisters from Salzkotten, Germany. Motherhouse for the United States, at St. Louis, Missouri. There are 192 sisters. (7) School Sisters of St. Francis.—Their motherhouse and novitiate are at Milwaukee, Wisconsin. There are 668 professed sisters, 110 novices, 54 postulants. (8) Franciscan Sisters of the Perpetual Adoration.—Founded in 1853, by Most Rev. M. Heiss, D.D. There are 364 professed sisters, 45 novices, and 42 postulants. Motherhouse at St. Rose Convent, La Crosse, Wisconsin. (9) Hospital Sisters of St. Francis.—Founded in 1875, by sisters from Munster, Westphalia, Germany. Sisters 299, novices 24, postulants 6. Provincial House at St. John’s Hospital, Springfield, Illinois. (10) Poor Sisters of St. Francis of the Perpetual Adoration.—Provincial house at St. Francis Convent, Lafayette, Indiana. Founded by Sisters from Olpe, Westphalia, Germany. Professed sisters 573, novices 65, postulants 24. (11) Sisters of the Poor of St. Francis.—Founded by sisters from Aachen, Germany. They conduct hospitals in eight dioceses. and number about 530. (12) The Poor Handmaids of Jesus Christ.—The American Province of this sisterhood was established in August, 1868, at Fort Wayne, Indiana. The mother-house and novitiate are still united with the general mother-house at Dernbach, Germany. They number 423 professed sisters, 32 novices, 19 postulants. (13) School Sisters of Notre Dame. General motherhouse, Munich, Bavaria. Principal motherhouse in America, Milwaukee, Wisconsin. First convent established at Baltimore, 1847. The sisters form the largest teaching Congregation in the United States and conduct schools in nearly all the dioceses. Number of sisters and novices 3368, besides 238 candidates, with 99,009 pupils. (14) Sisters of the Most Precious Blood.—(a) Motherhouse at Maria Stein, Ohio, established in 1834, by sisters from Switzerland. (b) Motherhouse at Ruma, Illinois; established in 1868, at Piopolis, Illinois, by sisters from Gurtweil, Baden, Germany; transferred to Ruma, in 1876. (c) Motherhouse at O’Fallon, Missouri. About 1000 sisters belong to this congregation. (15) Sisters of Divine Providence. Motherhouse at Pittsburg, Pennsylvania, and Brightside, Holyoke, Massachusetts. The Pittsburg motherhouse was established in 1876, by sisters from Mainz, Germany. There are now about 400 sisters in all.
Besides all these, there are several smaller German religious congregations in the United States. In other congregations also, not of German foundation, there are now many German sisters. There must be, therefore, upwards of twelve thousand sisters of German origin in this country.
Parochial Schools.—From the very beginning, of their settling in this country the German Catholics had at heart the establishing of parochial schools. Interesting details are given concerning the schools at Goshenhoppen and Conewago. The school at Goshenhoppen was begun by Father Schneider, S.J. (who had previously served as Rector Magnificus, or elective head, of Heidelberg University), soon after his arrival, in 1741. It was under his charge for twenty years, and under Father Ritter’s during the twenty-three succeeding years. It was attended by the children of the whole neighborhood, Protestant as well as Catholic, it being the only one in the place. About the time of the close of the French and Indian War, the school, for the first time, engaged the services of a lay teacher. Contrary to the custom which prevailed in the Colonies generally, the schoolmaster was looked upon as a person of distinction in the little world of Goshenhoppen. Three schoolmasters are mentioned in the parish registers between 1763 and 1796: Henry Fredder, Breitenbach, and John Lawrence Gubernator. The last-named was no doubt the most distinguished of the three. Born at Oppenheim, Germany, in 1735, he served as an officer in the army of the Allies in the Seven Years’ War, and came to America during the Revolutionary War. Highly educated, and a devoted teacher, he rendered eminent services to the cause of Catholic education in Pennsylvania, during a period of twenty-five years. When, about 1787, the school near Conewago was so far developed as to be able to support a lay teacher, the services of this famous schoolmaster were obtained.
These schools, along with the other schools established and conducted by the Jesuits, have greatly influenced the development of the Catholic parochial school system in the United States. This early zeal for founding parochial schools is typical of the activity of the Germans during all succeeding periods. Where-ever they settled in sufficient numbers the schoolhouse soon rose by the side of the parish church, and until the present day they have never ceased to be staunch and unflinching advocates of the parochial school system.
Societies.—The natural inclination and aptitude of the Germans for organizations issued in the formation of numerous social and religious associations. Besides parochial and local societies there is one organization which exerted a far-reaching influence, namely, the Central-Verein. The wonderful organization of the center Party in the Fatherland and the admirable unity shown by the German Catholics during the Kulturkampf, naturally stimulated the German Catholics in the United States to unite their efforts in vast organizations. “Germany is the land of fearless Catholicity, where Catholics have made themselves respected…. . There is a vigor in German Catholicity, both political and doctrinal, that should excite our admiration, and be for us a splendid example for imitation. Who can reflect upon the work of the Center Party, from Mallinckrodt and Windthorst to the late lamented Lieber, without a feeling of pride and satisfaction?” (Father John Conway, S.J.).—There is no doubt that the Central-Verein would never have become what it now is without the noble example of Catholic Germany. Founded in 185.5, the Central-Verein had for its object, above all, the material aid of its members. But gradually, it broadened its program, and it became one of the objects of the organization “to stand for Catholic interests in the spirit of the Catholic Church“. It has been said, and justly, that perhaps no other Catholic organization in the United States can point to a greater number of positive results, tending to promote the welfare of our fellow-men, than the Central-Verein. It has been a firm support of our youthful and flourishing Church, and has nobly contributed towards its gratifying development. For decades it has unflinchingly labored in the interest of the parochial school and for the preservation of the German language. Chiefly under its influence were founded the Teachers’ Seminary, at St. Francis, and the Leo House, an institution in New York City for Catholic immigrants by which thousands have been rescued from bodily and spiritual perdition. The German American Katholikentage likewise owed their origin to the activity of the men of the Central-Verein, after the model of the famous annual assemblies of the German Catholics, in the Fatherland. The influence of this splendid organization on the formation of the Federation of Catholic Societies cannot be overrated.—”The young organization breathes the spirit which animated the Central-Verein during the past fifty years; the program of the Federation, in its essential parts, is identical with that of the Central-Verein, so that the former helps to further and complete what the vigorous and valiant Germans began.”—Together with Bishop McFaul of Trenton, the German Archbishop Messmer, of Milwaukee, Wisconsin, is the prime mover and leading spirit of the Federation.
The Press.—More than twenty-five weekly papers are published in the United States for the benefit of German Catholics, besides a goodly number of monthly periodicals. The first German Catholic paper, “Der Wahrheitsfreund”, was established in 1837, by the Rev. John M. Henni. After an existence of almost seventy years it ceased to appear in 1907. Another weekly which no longer exists, but which for many years rendered essential service to religion, was the “Katholische Kirchenzeitung”. Maximilian Oertel, the founder of this weekly, was born at Ansbach, Bavaria, in 1811, and arrived in this country in the beginning of the year 1839, highly commended by the heads of his denomination, to attend Lutheran immigrants in the United States. On March 15 of the following year he was received into the Catholic Church, to which he remained true and faithful throughout the rest of his life, doing excellent service to the Catholic cause as one of the most brilliant editors the Germans ever produced in this country. The “Ohio Waisenfreund”, founded in 1873, and edited by the indefatigable Rev. Jos. Jessing, later Monsignore, has a larger circulation than any other Catholic weekly in the country. It has been doing a great amount of good these thirty-five years, the finest monument of its missionary spirit being the “Josephinum”, a seminary for the education of candidates for the priesthood. Whereas an English Catholic daily for many years has been a desideratum not yet realized, the German Catholics have two daily papers: “Amerika” (St. Louis), from 1878-1902 under the editorship of the famous Dr. Edward Preuss, and the “Buffalo Volksfreund” (Buffalo, New York). In connection with these periodical publications, may be mentioned the “Pastoral-Blatt”, for a number of years edited by the Rev. W. Farber, of St. Louis, which existed long before the able English “Ecclesiastical Review” was founded and edited by Dr. Herman J. Heuser.
It is surely deserving of notice that among Catholic publishers in this country the German names of Benziger, Herder, and Pustet stand in the front rank. Nor should it be overlooked, that the translations of German religious works—as Deharbe’s Catechism, Wilmer’s “Handbook of the Christian Religion“, Schuster’s Bible History, the works of Knecht, Alzog, Bruck, Spirago, Schanz, Hettinger, etc.—have been largely used, and are still being used, for the religious instruction of American Catholics. The words of Father John A. Conway, S.J. (in the preface to Fr. von Hammerstein’s work, “Edgar, or from Atheism to the Full Truth“) may well be quoted in this connection: “Who can read the works that teem from the German Catholic press without feeling that the defense of Catholic truth is in brave and fearless hands? It is in Germany that the fiercest onslaughts are made upon revealed truth by rationalists, materialists, pantheists, Kantians, Hegelians, evolutionists, etc. But it is from Germany, too, that we get our best defense and our ablest expositions of Catholic doctrines.” Thus we see that, although the efforts of the German Catholics, naturally, are concerned in the first place, with the religious affairs of their own people, still their activity has produced beneficial results for the Catholic body in general.
FRANCIS M. SCHIRP