CONVENT OF THE BLESSED SACRAMENT. Travelers, passing though
Bucks county via New York Division of the Pennsylvania railroad,
may be curiously attracted by a large institution situated on an
eminence at Cornwells, overlooking the Delaware river and
displaying the quaint form of architecture peculiar to both the
Spanish and Italian styles and resembling somewhat in form the
old Spanish Indian Mission buildings of Southern California.
This institution, unique in its form of architecture, is unique
also in the plan of work mapped out for the members who enter
it, whose lives after the customary probation and preparation,
are to be consecrated to the Christianization, education, and
elevation of the two neglected, abandoned, and oft despised
races-the Negro and the Indian. This building is known as the
Convent of the Blessed Sacrament, St. Elizabeth’s, Cornwells. It
is the Mother House of the Sisters of the Blessed Sacrament, a
religious body of women, organized in the year 1889 for the
purpose above named, the evangelization of the Indian and Negro.
The conception of such an organization originated in the first
place, in the noble and exalted mind of Right Reverend James
O’CONNOR, Bishop of Omaha, who in his early priestly days had
belonged to the archdiocese of Philadelphia, and had been pastor
of St. Dominic’s Catholic church, Holmesburg, before his
elevation to the episcopate. A man thoroughly devoted to the
best interests of the Indians, he had during his apostolic
visits witnessed not only the wrongs to which they had been
subjected, the encroachments to which they were forced to
submit, the injustices for which they obtained no redress, but
also with the deepest sadness, he had seen the moral degredation
of these people neglected as it were, and in darkness waiting
for the bread of life, with none to break it to them. He knew
that for these evils there was only one power that could cope
effectually-the elevating and ennobling force of the Christian
religion which had humanized mankind, exemplified in the live of
its followers who were ready to freely renounce all ties of
earth to enlighten, ameliorate and emancipate these people from
their physical, intellectual, and moral bondage. While seriously
pondering these things, the deplorable condition and neglect of
another despised race appealed to is great heart, and he planned
to form a congregation whose exclusive work should be amongst
the people of these two races.
In complete harmony with his designs for the intellectual, moral
and physical regeneration of these two benighted races, he found
a generous co-operator in Miss Katharine M. DREXEL of
Philadelphia who in the wealth which the heavenly Father had
placed at her disposal, saw only a treasure confided to her care
to be used not for self, nor selfish purposes, but for the
uplifting of her fellow men. She knew that “Kindness to the
wronged is never without its excellent reward, holy to mankind,
and ever acceptable to God,” and “That the light of heaven’s own
love hath fallen there
Where deed on earth hath rendered less
The sum of human wretchedness.”
Therefore, though years before she had learned “That the secret
of life-is, giving,” she determined now, when this good Bishop
appealed to her in behalf of these races, to consecrate that
wealth to their service, to minister, to serve and to espouse
their cause forever. In 1889, she made the first sacrifice by
leaving the home of her childhood to enter the Convent of Mercy,
Pittsburg, to prepare herself for the renunciation, which comes
with the religious profession.
In May, 1890, Bishop O’CONNER died and the new work was placed
under the kindly care of the Most Reverend Archbishop Ryan of
Philadelphia who generously, and with unwearied patience and
with wide embracing charity, found room in his large heart to
interest himself and to take under his directing this new work
inaugurated to minister to the needs of the Negro and the
Indian. Miss DREXEL made her profession of religion, was given
the name of Mother Mary Katharine in 1891, and was appointed by
the Most Reverend Archbishop Superioress of the new community.
Some few young ladies eager to co-operate with her in the work
of this undertaking had meanwhile joined her and in 1891 there
were some twenty or twenty-five members.
Cornwells, Bucks county, was the spot selected for the erection
of the new building which was to be the novitiate where the
future Sisters of the Blessed Sacrament would prepare themselves
for their missionary labors. In July, 1891, the corner stone of
this building was laid with the inscription, very appropriate to
the work to which they were consecrated, “And it shall be in the
place where it was said to them, Ye are not my people; there
they shall be called the children of the living God.”-(Rom.
Chap. IX.) In December, 1893, the building was ready for
occupancy, and the little community numbering not more than
twenty-five, entered the new home where they were to prepare
themselves for the great missionary work of their order and
where they were to show forth in their lives-“That they who love
their fellow-men, are loving God the holiest way they can;” where they were to learn with the poet that
“It was theirs to cheer the hearts that hopeless grieve
To follow in the steps of want, its victims to relieve;”
Where they were to prepare themselves for the vast field of
labor which awaited them, for they were not to be confined by
any limitations of time or place, their rule pointing out to
them the following: “They may employ any means most opportune to
secure living temples for the Divinity amongst the Indian and
Negro races in whatever country they are located:” so that
wherever a Negro or Indian child is to be found it will not be
contrary to the rule of the Sisters of the Blessed Sacrament to
find some of their representatives there also.
The work of the Institute embraces the charge of schools,
orphanages, nursing, visitation of sick, and the instruction of
adults in the principles of Christian doctrine. It may not be
out of place to mention here that their rule admirably points
out to them the following: “The sisters admitted to this
Religious Congregation, besides attending particularly to their
own perfection, which is the principal aim of all religious
orders, shall by an apostolate of prayer and work, zealously
endeavor to procure living temples for the Divinity amongst the
Indian and Colored races, according to the words of the great
apostle:
Know ye not that your are the temple of God and that the spirit
of God dwelleth in you?”-I Cor., Chap. III, Verse 13.
If this truth be but effectually realized their morals are
elevated, their minds are raised to that higher plane, their
hearts are more in harmony with the Unseen Power working within
them in “Whom they live and move and have their being.” Acts,
Chap. XVII, 28 v. It is not wrong to say that if this truth had
reached the power of conviction in the great multitude of
mankind, the annals of history would record nothing but what was
glorious in all creatures. Education then, in both human and
divine knowledge is necessary for these people-education which
will exercise a formative influence-education, not only of the
body but of the soul-education which teaches not only of the
present, but brings before them their eternal destiny- education
which teaches them the knowledge of their duty towards God and
the consequent result of their first and primal duty-their duty
towards their neighbor in order to fulfill the command of God.
Much then, depends upon the education of these people, many
considered the outcast of society, who born under the said
heritage of indifference, poverty, and miserable surroundings
need the help of superior minds to teach tme (sic) to face the
problem which confront their races. Tennyson said:
“Love took up the harp of life
And Smote on all the chords with might;
Smote the chord of self
That trembling passed in music out of sight.”
So, in the work of the education of these two races, the highest
and holiest love has inspired the hearts of over one hundred
young women who are at present engaged in the work, or are
preparing for it. The love of God smote upon the chords with
might, smote the chords of self to transform, divinize it and
make that music “passing out of sight pass over into the souls
of those who know not the Divine Omnipotence, who know not that
they are in truth the temples of the Holy Ghost; children not of
wrath, but of truth, and that the ‘truth shall make them free.’ “ These young women wish to make these poor people catch a
glimpse of that glory which they do not always see.
Attached to the convent by a cloistered walk, covered with a
picturesque tiled roof is the institution known as Holy
Providence House. It is a combination of an industrial and
intellectual training school. Here the Sisters teach the
children the principles of domestic science, the importance of
habits of thrift, industry, and economy so necessary for their
future success in life. There are 170 children in the Institute,
110 girls ranging in ages from five to twenty-one years; and
fifty-two boys ranging from five to thirteen years of age. When
the boys reach the age of thirteen, they are transferred to
industrial or trade schools to complete their education. The
girls remain with the Sisters until they are twenty-one, and the
Sisters endeavor to impress upon their minds the necessity and
dignity of labor, striving to hold before them the most exalted
motives to enable them to fulfill faithfully their work on
earth. All are obliged to attend school daily during the school
session which lasts from September 1, to June 30. The girls have
the opportunity to complete the Grammar school course. If
proficient in the branches which this course includes they
receive a certificate or diploma testifying to their ability. In
order to receive this certificate they must also have
satisfactorily passed the Domestic Science course which includes
cooking and dress-making, taught according to scientific
principles, and laundry work.
From the Mother House at Cornwells three branches have sprung:
One, St. Catharine’s Indian Boarding School at Santa Fe, New
Mexico, where 160 children are taught by the Sisters, the plan
followed there being something similar to that at Cornwells;
another, St. Frances de Sales, Rock Castle, Virginia, where
southern girls are received from fourteen to twenty-one years of
age. Here they prepare themselves for teaching and aim to become
proficient in other spheres of industry in order to become self
sustaining in the future, and of benefit to their people; also,
another Indian Mission in a lonely wilderness in the wild and
wastes of Arizona called St. Michael’s, where about one hundred
Navajo Indian children belonging to the vast pagan tribe of
twenty thousand souls are received and cared for, taught the
principles of religion and human knowledge according to their
capabilities.
Let us hope that the little seed planted in Cornwells, Bucks
county, may grow and produce fruit for a rich harvest in the
hearts of the poor Negroes and Indians, both for time and
eternity, spreading its branches far and wide for their benefit,
and enlisting the sympathies of the many noble-minded men and
women who are connected with the history of the county. This is
the ardent wish of those whose lives are to be spent I
furthering the cause of their elevation.
Text taken from page 526 to 528 of:
Davis, William W. H., A.M., History of Bucks County,
Pennsylvania [New York-Chicago: The Lewis Publishing Company,
1905] Volume III
Transcribed August2005 by Joan Lollis as part of the Bucks Co.,
Pa., Early Family Project, www.rootsweb.com/~pabucks/bucksindex.html
Published August 2005 on the Bucks County, Pa., USGenWeb pages
at www.rootsweb.com/~pabucks/
|
