MINNESOTA, CATHOLIC CHURCH IN

In 2000 the Catholic Church in Minnesota numbered 1,256,268 communicants, about 25 percent of the state's population of 4,919,479. The history of the Catholic Church in Minnesota falls into three rather distinct chapters. The first chapter encompasses the age of exploration of the upper Midwest during the 1700s when missionaries accompanied fur traders and explorers along the upper Mississippi River and western Lake Superior. The second chapter focuses on the first years of the Diocese of St. Paul, from 1850 to 1877, when the diocese was elevated to archiepiscopal status. The third chapter relates the growth of Catholicism in the state since that time with suffragan sees necessitated because of Catholic population growth. In 1887 St. Cloud, Duluth, and Winona became suffragan sees, Crookston in 1909 and New Ulm in 1957.

Early History. During the early 18th century European exploration ventures, especially from France and England, were launched into the Minnesota region in an attempt to dominate the lucrative fur industry. Accompanying these sorties were Catholic missionaries, French Recollect Fathers and Jesuit priests, desirous of converting indigenous Ojibway and Sioux along with ministering to scattered settlers around crude forts. Chapels were erected near these forts and fur trade entrepots. Sieur Du Luth and Father Louis Hennepin were in the region in the 1680s. The early 18th century brought Fathers Mesaiger and Aulneau to the northern regions of the territory and the Jesuits around Lake Pepin in the south. Chapels were erected at Pembina, Fort St. Charles, Grand Portage, and Fort Beauharnois on Lake Pepin. In 1818 the U.S. Government erected Fort Snelling at the confluence of the Mississippi and Minnesota Rivers, and by 1845 French Canadian and Swiss settlers from Lord Selkirk's colony near Pembina in the far north clustered in the area around Fort Snelling, known as the Fort Snelling Reserve. In 1840 a log chapel (St. Peter's) was built in Mendota near the fort, and in 1841 Father Lucien Galtier, a missionary from the Dubuque Diocese, erected a log chapel on the cliffs above the river port known as "Pig's Eye Landing." Galtier dedicated this chapel to St. Paul and ultimately the surrounding village took on that name. This crude chapel was to be the first cathedral of the Diocese of St. Paul. A large stone marker on the bluff above the river memorializes St. Paul's first cathedral. At this time of missionary activity in the region, Minnesota really belonged to the Diocese of Dubuque and just a small portion in the southeast triangle to the Milwaukee Diocese.

St. Paul Diocese. A papal decree issued July 19, 1850 created the Diocese of St. Paul and appointed Joseph Cretin, vicar General of Dubuque at the time, as first bishop. The diocese extended from Lake Superior to the Missouri River and from Iowa to the Canadian border. Initially parts of North and South Dakota were included in the St. Paul Diocese.

Joseph Cretin was from Belley, France, and had come with missionary zeal to the Midwest frontier at the behest of Bishop Loras of Dubuque. Severe challenges faced the new bishop as he came to this outpost facing Minnesota's wilderness. Diocesan church buildings consisted of log structures in St. Paul, Mendota, St. Anthony, and Pembina. His diocesan priests were few: Ravoux in Mendota, Belecourt and Lacombe at Pembina. The Catholic population was scattered. The total population of the entire region was 30,000 Native Americans and 6,000 whites. Of necessity, Cretin was an itinerant bishop. His motto, "All things to all men," exemplified his leadership style of personal sacrifice and self-denial that attracted young men to serve in this untamed territory. In 1853 he sent two St. Paul recruits, John Ireland and Thomas O'Gorman, to the preparatory seminary of Meximieux, and recruited seven seminarians from that region in France to come to St. Paul. A newly combined church, residence, and school on Wabasha and Sixth Streets became the new cathedral, episcopal see, and seminary for the diocese.

In 1851 Cretin brought the Sisters of St. Joseph of Carondelet from St. Louis to staff a school for girls. St. Joseph's Academy, the first Catholic school in the diocese, was at first located in the old log chapel on the bluff, but later a new building for the academy was erected at Virginia and Nelson (later Marshall) Streets. This building also served as Motherhouse and Novitiate for these sisters. A Catholic hospital was also erected and the Sisters of St. Joseph took charge of that institution when a cholera epidemic broke out in the city in 1855–56. These sisters were also administrators of St. Mary's Hospital in Minneapolis for over 100 years. They also undertook missionary work among the Winnebago Native Americans in Long Prairie, a project dear to the heart of Bishop Cretin. Financial problems caused the demise of this mission in 1856.

At Cretin's encouragement, numbers of French, Irish, and German immigrants came to the region and took up lands along the Mississippi, Minnesota, and St. Croix Rivers. Prosperous settlements developed throughout the diocese and Catholic population increased. In 1853 because the German Catholic population in St. Paul had grown so rapidly, a German parish, the Assumption, was established. German speaking priests were sought to administer the parish and in 1856 three Benedictines came from Latrobe, Pennsylvania, to staff the Assumption parish and to help with the growing German population of Stearns County. They settled in St. Cloud, opened St. John's Seminary, and in 1856 moved permanently to Collegeville. This Abbey became renowned for its leadership in liturgical reform and ecumenical endeavors throughout the development of the Catholic Church in America. Other dedicated religious men and women began to establish regional headquarters in the diocese in order to assist in the charitable works so needed among the immigrant throngs. While Catholic immigrants to Minnesota signified tremendous growth in numbers for

the Catholic Church in America, cultural differences among these newcomers posed serious problems for Church leaders. Irish prelates dominated the American hierarchy and other ethnic groups voiced desires to have bishops over them who were of their cultural background. While the Irish Immigration Society encouraged Irish from the old sod and from congested Eastern states to settle in Minnesota, groups of Germans also came from various petty principalities in Germany. The German language held these disparate groups in some kind of cultural unity. For the Germans the retention of their German language would remain at the heart of their cultural identity well into the 20th century. St. Paul's Germans wanted German used in their worship, their Catechetical instruction, other Church rites, and in their parochial education. They organized the St. Joseph Aid Society and purchased land in St. Paul for a cemetery for German-Catholics. Bishop Grace, successor to Cretin, intervened and this property became the site of St. Joseph's Orphanage, staffed by Benedictine Sisters. Polish and Italian groups in St. Paul also demanded clergy of their specific nationalities, but Grace opposed this tendency. He wanted all Catholics to be accepted as loyal Americans by the dominant Protestant groups in society. At that time anti-Catholic activities of the Know-Nothing Party still hung heavy over the land, and Grace wanted no action of Catholics in his diocese to fan the fire of hatred generated by this group. The Northwestern Chronicle became the official organ of the diocese. In short order the Germans launched Der Wanderer, the French began Le Canadien, and the Irish began publishing the Northwest Standard. Other ethnic papers appeared as newer immigrants found their way into Minnesota. Ethnic parishes with their special church construction and cultural thrust proliferated in both rural and urban Minnesota up to the turn of the century.

Bishop Grace welcomed other groups of religious into the diocese to help with the needs of the growing Catholic community: Sisters of St. Dominic of Sinsinawa in 1865, Sisters of the Good Shepherd in 1868, Christian Brothers in 1871, Sisters of the Visitation in 1873. By 1919 other religious groups would be serving in the diocese as well. Among these were School Sisters of Notre

Dame, Sisters of Christian Charity, Franciscan Sisters from Milwaukee and Toledo, Poor Handmaids of Jesus, and Felician Sisters. Early bishops of the diocese openly opposed participation of women in political, civil, and national organizations, no matter how worthy the cause. For them, the proper place for women was in the home. The various sisterhoods, providing education for young women beyond the elementary level, truly paved the way for changing feminine thought toward more active roles in society for women.

From the very beginning of the diocese, lay leadership was evident in collaborating with the clergy and religious in addressing the needs of the growing Church, especially the needs of the poor. Benevolent societies were founded to provide aid to families in time of exigencies. Economic, political, and social bigotry in the young United States excluded Catholics as ineligible recipients of public charities.

Pope pius ix's Syllabus of Errors, condemning various kinds of religious liberalism, brought a barrage of criticism in the United States against everything Catholic. The Second Council of Baltimore in 1866 affirmed the pope's decree, and Grace, like the other American bishops, pledged to implement the Syllabus in the St. Paul Diocese. Deaneries were organized to do this. Too ill to attend the First Vatican Council, Grace sent Father John Ireland to represent him. Though unfinished, the Council declared the infallibility of the pope in matters of faith and morals, causing more negative reaction against the Catholic Church among American Protestants. In America this led to stricter laws demanding separation of Church and State, particularly when Catholic leaders strove for financial aid for their struggling parochial schools. The plea of Catholic parents that they were being doubly taxed for educating their children according to conscience fell on deaf ears in American courts. This was a big issue in Minnesota.

Despite this controversy, Bishop Grace continued to champion Catholic education. His endeavors resulted in the beginnings of Cretin High School in St. Paul and an attempt to start a Catholic Industrial School on the property which was to become the site for the future University of St. Thomas. This school later moved to Swift County but was finally closed in 1879.

The Catholic population in the diocese continued to grow, and in 1875 the Vicariate of Northern Minnesota was established with the Right Reverend Rupert Seiden-busch, O.S.B. consecrated as Vicar Apostolic of the new territory with residence in St. Cloud. That same year John Ireland became coadjutor to Bishop Grace with the right of succession. In 1879 the Vicariate of North Dakota was created with Right Reverend Martin Marty, O.S.B. its first bishop. Thus the Diocese of St. Paul became focused on the southern half of Minnesota. In 1884, Grace resigned as Bishop of the St. Paul Diocese in favor of his coadjutor, John Ireland. The diocese was raised to archiepiscopal status in 1888 with Ireland the first archbishop. In 1889 five suffragan sees were erected: Sioux Falls in South Dakota; Fargo in North Dakota; and Duluth, Winona, and St. Cloud in Minnesota. Although the archdiocese at the time comprised both rural and urban areas, by far the greater population was concentrated within the Twin Cities of St. Paul and Minneapolis with all the attending problems that urban concentrations imposed on an immigrant Church. Six priests of the province were consecrated bishops at one time by Ireland in the St. Paul Seminary chapel to fill these new sees as well as to provide an auxiliary for Ireland. This auxiliary, John J. Lawler, became Bishop of Lead, South Dakota, in 1916.

Perhaps more than any other prelate in Minnesota's history, John ireland's leadership put the Minnesota Catholic Church in the limelight. Ireland's championship of the Americanization Movement brought him at loggerheads with Catholic ethnic leaders in Minnesota, the nation, and Rome. Ireland demanded that the ways of the old world had to be shed in becoming American. This required the adoption of English by all and the relinquishing of foreign languages in educational instruction, business enterprises, and liturgical services. Many ethnic groups, particularly Germans, wanted to retain their old customs and cultures, especially the use of their native languages. Ireland feared that the use of foreign tongues would bring grave criticism on the Catholic Church in America. St. Paul Germans, affiliated with the St. Raphael Verein (see st. raphael's society), founded by Peter Paul cahensely in 1883 to provide for the spiritual welfare of foreign language groups, believed that priests in their national parishes should teach the truths of the faith in the language of each particular ethnic group. Ireland and his supporters of the Catholic University of America insisted that all newcomers adopt English as their national language. The St. Raphael's Verein had international support. Rome refused to take sides in this issue, but the controversy resulted in a rift between Ireland and ethnic groups in his archdiocese. Irish clergy blamed German hierarchy in Cincinnati, Milwaukee, and St. Louis for attempting to control Catholic affairs in America. The Americanization Movement also called for new methods to approach non-Catholics. Catholic doctrine must be adapted to modern times. Ireland's enemies accused him of the heresy of "modernism" and contributed to his failure at being named a cardinal.

The episcopacies in Minnesota following the death of Archbishop Ireland in 1918 were forced to face the hardships imposed on their flocks by two world wars and the Great Depression in between. Archdiocesan social programs expanded during these decades. The voice of the local Church was ever present in addressing rural and urban problems facing the poor. The work of Minnesota's own Monsignor John A. ryan had its impact on local needs of the working poor as well as on the national social legislation that marked the 1930s. World Wars I and II tried the patriotism of all Americans and Minnesotan Catholics responded nobly. Chaplains, nurses, soldiers in all branches of the service included many from the ranks of Minnesota's Catholics. The outstanding Minnesota Catholic event between the wars was the celebration of the Ninth Eucharistic Congress in the summer of 1941 in the Twin Cities. As a result of this demonstration of the Catholic Faith, daily exposition of the Blessed Sacrament was initiated in several diocesan churches and chapels of religious. These were the years that marked the high point of the immigrant Church in Minnesota, as it was impacted by European immigration.

The most earth-shaking event of the 20th century impacting the life of the Catholic Church of Minnesota was the Second Vatican Council. Lasting from 1962 through 1965 the Council produced several significant documents. Lumen Gentium emphasized the inclusive thrust of the Gospel message, referring to the Church as the People of God. The hierarchical, triumphal image of Church was no longer meaningful to most, clergy and lay alike. The bishop's role was seen as pastor of the local diocesan Church in collaboration with the priests and laity in carrying the gospel message into all walks of life. The Pope and bishops were to act more collegially and the principle of subsidiarity called bishops to stronger local leadership. The laity, especially women and the marginalized, expected greater inclusion in Church life. The final Council document, The Pastoral Constitution on the Church in the Modern World, addressed the complex issues faced by the People of God in a rapidly changing world.

From 1950 to the turn of the century the Church in Minnesota faced moral issues impacted by many changing social and political realities of the time. Urban sprawl demanded new churches but with fewer priests to staff them; fewer religious were available to staff the existing parochial school system, putting greater demands on the laity for personnel and monetary resources; consolidations and closings of schools created problems; the sexual revolution and decline in family values witnessed the rise of homosexual issues; the abortion issue, medical research and experimentation plus rising cost issues in staffing Catholic hospitals put these hospitals at odds with governmental regulations; the growing diversity among Minnesota Catholics, assuming personal responsibility in attempting to implement the directives flowing from the Council documents created tensions throughout the archdiocese. In all of these issues, Minnesota bishops, clergy, religious and other laity provided leadership in guiding the local Catholic Church to be faithful to Christ's Gospel mandate. Although common Catholic traditions and shared interests are characteristic of the Church in Minnesota, the third phase of its history must be recounted in connection with the individual dioceses.

See Also: st. paul and minneapolis, st. cloud, winona, and new ulm.

Bibliography: Archives of the Archdiocese of St. Paul and Minneapolis (St. Paul, Minn.). p. h. ahern, ed., Catholic Heritage in Minnesota, North Dakota, South Dakota (St. Paul 1964). m. r. o'connell, John Ireland and the American Catholic Church (St. Paul 1988). a. rauche and a. m. biermaier, They Came to Teach: The Story of Sisters Who Taught in Parochial Schools and Their Contributions to Elementary Education in Minnesota (St. Cloud 1994). j. m. reardon, The Catholic Church in the Diocese of St. Paul (St. Paul 1952). j. c. wolkerstorfer, You Shall Be My People: A History of the Archdiocese of St. Paul and Minneapolis (France 1999).

[j. c. wolkerstorfer]