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History of the Scalabrinian Congregation Vol EDITED BY MARIO FRANCESCONI, C. S. HISTORY OF THE SCALABRINIAN CONGREGATION VOL. IV (1896-1919) ISTITUTO STORICO SCALABRINIANO HISTORY OF THE SCALABRINIAN CONGREGATION VOLUME IV Internal History of the Congregation (1896-1919) Missions in North America (1895-1919) Missions in Brazil (1905-1919) Letters of Bishop Scalabrini from the United States (July-November 1901) by Mario Francesconi, c.s. Translated from Italian by Martino Bortolazzo, cs PROVINCE OF ST. CHARLES BORROMEO-SCALABRINIANS SCALABRINIAN DEVELOPMENT OFFICE CENTER FOR MIGRATION STUDIES NEW YORK 1983 ISTITUTO STORICO SCALABRINIANO 2021 CONTENTS PART ONE - INTERNAL HISTORY OF THE CONGREGATION FROM 1896 TO 1919 7 CHAPTER I - GENERAL ADMINISTRATION 1896 – 1905 9 Internal problems of the Congregation 9 Project for a Roman Congregation or Central Commission “for Catholic emigrants” 27 Election of the Second Superior General, Father Domenico Vicentini 44 CHAPTER II - CHANGE FROM THE JURIDICAL STATUS OF CONGREGATION TO PIOUS SOCIETY 51 The problem of equality 51 Consulting the Missionaries 58 The Rules of 1908 64 CHAPTER III - FROM THE GENERAL CHAPTER OF 1910 TO THE GENERAL CHAPTER OF 1919 73 The General Chapter of 1910 73 Relations with the Institution of Mons. Coccolo 89 Relations with the “Italica,Gens” 97 The “Pontificio Collegio per l’Emigrazione” 103 Antecedents of the General Chapter 1919 106 CHAPTER IV - THE HOUSES OF PIACENZA, ROME, CRESPANO, AND GENOA 117 The Mother House (1895-1919) 117 The General House is moved to Rome 140 The “Scuola Apostolica Scalabrini” in Crespano del Grappa 142 The mission at the port of Genoa 145 PART TWO - THE MISSIONS IN NORTH AMERICA (1895-1919) 157 CHAPTER V- GOVERNMENT OF SCALABRINIAN MISSIONS IN THE UNITED STATES 1895 – 1919 159 Fr. Francesco Zaboglio (1895-1897) 159 Fr. Giacomo Gambera (1897-1901) 162 Fr. Paolo Novati (1901-1905) 177 3 Separation into two Provinces. 180 Precapitular Meetings of 1919. 189 CHAPTER VI - MISSIONS IN NEW YORK CITY & STATE 1895-1919 193 The Parish of St. Joachim in New York 193 The Parish of Our Lady of Pompeii, New York City 202 The Parish of Saint Anthony in Buffalo, New York 208 The Parish of St. Anthony in Fredonia, New York 222 The Parish of Saint Peter, Syracuse, New York 224 The Parish of St. Mary of Mt. Carmel, Utica, New York 227 CHAPTER VII - MISSIONS IN NEW ENGLAND 231 The Parish of Sacred Heart, Boston, Massachusetts 231 The Parish of St. Lazarus, East Boston, Massachusetts 241 The Parish of St. Tarcisius, Framingham, Massachusetts 242 The Parish of Saint Anthony, Somerville, Massachusetts 244 The Parish of Holy Ghost, Providence, R.I. 249 The Parish of St. Rocco, Thornton, R.I. 252 The Parish of St. Bartholomew in Silver Lake, Providence, R.I. 252 The Parish of Our Lady of Mt. Carmel, Bristol, R.I. 256 The Parish of St. Michael, New Haven, Connecticut 257 The Parish of St. Anthony, New Haven, Connecticut 265 The Mission of Bridgeport, Connecticut 269 CHAPTER VIII - OUR MISSIONS IN THE STATES OF OHIO, MISSOURI, MICHIGAN, AND WEST VIRGINIA 273 The Parish of Sacred Heart, Cincinnati, Ohio 273 The Parish of Our Lady of the Rosary, Cleveland, Ohio 276 The Mission of Columbus, Ohio 277 The Parish of Our Lady of the Rosary, Kansas City, Mo. 280 The Parish of Saint Charles, Saint Louis,Mo. 283 The Parish of St. Francis, Detroit, Michigan 289 The Parish of Iron Mountain, Michigan 291 The Mission of Monongah, West Virginia 294 CHAPTER IX - MISSIONS IN THE STATE OF ILLINOIS 297 Italians in Chicago, Illinois 297 The Parish of Guardian Angel, Chicago, Illinois 306 The Parish of Santa Maria Incoronata, Chicago, Illinois 310 4 The Parish of the “Addolorata”, Chicago, Illinois 311 The Parish of Saint Michael, Chicago, Illinois 316 The Parish of Our Lady of Mount Carmel, Melrose Park, Illinois 317 The Italian parish of Saint Anthony, Joliet, Illinois 320 The Parish of Our Lady of Pompeii, Chicago, Illinois 321 PART THREE - SCALABRINIAN MISSIONS IN BRAZIL 1905 - 1919 325 CHAPTER X - THE GOVERNMENT OF SCALABRINIAN MISSIONS IN BRAZIL 327 Superiors of the Province of São Paulo 327 The Government of the Region of Paraná 342 The Direction of the Region of Río Grande do Sul 349 CHAPTER XI - THE MISSIONS IN THE STATE OF SÃO PAULO 359 “Cristoforo Colombo” (“Christopher Columbus”) Orphanage 359 The Parish of Saint Bernardo 376 Cascalho (Parish of the Assumption) 377 Cordeiro 380 Ribeirão Pires 383 The Church of Santo Antonio, São Paulo 384 The Mission of Santo Antonio at Ribeirão Preto 387 The Parish of Santo André 397 CHAPTER XII - THE MISSIONS IN PARANÁ’ 403 Santa Felicidade 403 Rondinha 407 Campo Comprido 408 Umbará 411 Água Verde 412 Campo Largo and Colombo 414 CHAPTER XIII - THE MISSIONS OF RĺO GRANDE DO SUL 417 Encantado 417 Nova Bassano 432 Capoeiras (Nova Prata) 440 ProtásioAlves 443 Bela Vista 445 5 Anta Gorda 447 Esperança (Vespasiano-Corrêa) 455 Muçum 458 Nova Bréscia 460 Monte Belo 462 Monte Vêneto (Cotiporã) 462 Santa Tereza 465 Guaporé 467 Bento Gonçalves 468 The Relevance of the Church to the Emigrants of Río Grande do Sul 473 APPENDIX - LETTERS OF BISHOP SCALABRINI DURING HIS TRIP TO THE UNITED STATES 479 6 PART ONE INTERNAL HISTORY OF THE CONGREGATION FROM 1896 TO 1919 CHAPTER I GENERAL ADMINISTRATION 1896 – 1905 After introducing the perpetual vows in 1894 as the basis for a re- ligiousInternal Congregation problems in of the the strict Congregation sense, Bishop Scalabrini intended to give a strong decisive impulse to its internal life, but found difficulty with men and circumstances. Interpreting the will of the Founder, Father Giuseppe Molinari, Rector of the Mother House, wrote to Fa- ther Francesco Zaboglio, Vicar General, then in the United States as visitator: “His Excellency the Bishop directs that you do all in your power to assign religious with perpetual vows together; should it be necessary, - he says - make changes, transfer the personnel.”1 Bishop Scalabrini wanted to start this work of transformation by joining the missionaries with perpetual vows together in the same houses so to form actual communities that by living the religious life in its integrity could become a model for all missions. Father Zaboglio, who was in the field struggling with difficult problems of personnel, could not comply with the desires of the Founder. Father Molinari still insisted for some time: “I regret that circumstances made it necessary to separate the last Missionaries. It is my hope it may not happen again! I understand the present situation. As soon as you can, form a house of Missionaries with perpetual vows. Only God knows my love for the Congregation! I wish a model community be established in America, if only it were possible. Then, my dear Father, it could indeed exert an influence on all others! This way we would gain greater prestige, and be in a posi- tion to do much more good for souls.”2 Due to the needs of each mission, there was no choice but to con- tinue on the same system; rather, on account of the frightful shortage of personnel as compared with the ever more desperate appeals of 1 Letter G. Molinari to Fr. Zaboglio, Piacenza, Sept. 23, 1895 (Arch. G.S., 541/9). 2 Molinari to Zaboglio, Piacenza, Nov. 7, 1895 (Arch. G.S., 541/9). 9 GENERAL ADMINISTRATION 1896 – 1905 Father Zaboglio, Bishop Scalabrini allowed the practice to continue of accepting also priests who intended to commit themselves only on a temporary basis; still, even through these easy procedures it was not possible to satisfy the requests pouring in from the missions. Father Molinari, who was even stricter than Bishop Scalabrini, wrote as follows on the matter in May and September 1896: “If priests would only join, Bishop Scalabrini would have no objection to admit them for a ‘time’; but where can we find them? Someone applied; but we received afterwards certain information warning us that it is better to let such individuals get lost than to look for them. There was some priest who seemed willing to join; thinking that the perpetual vows were detaining him from a decision, I let him know he would be accepted also ‘for a time’. However, when the time came for a decision, he still remained undecided.”3 “The Fathers complain about the perpetual vows; let them know, however, that the proposal presented by you that when priests are concerned they be allowed to take the vows ‘for a time’ has been ac- cepted; I have made use of it already. I promised the priest from Mez- zana Casati to arrange that he be permitted to take the vows only for one year, just to be able to inform the Bishop of his assignment that he has vows. Yet, still many hesitations, difficulties.... I did the same with others, but.... nothing else we can do but ‘pray to the Lord of the harvest to send workers…’”4 Such difficulties explain, in part at least, the delay of Bishop Scal- abrini in presenting to the Holy See the report it had requested since 1898 on his Institute, when he had applied for the approval of the Rules of 1895 which had introduced the perpetual vows. We shall carry the document in its entirety because it offers us an overall vision of the first thirteen years of the history of the Scalabrin- ian Congregation and sets clear the situation as it was in 1900 before Bishop Scalabrini was to take his trips to America to see for himself the conditions of the missions, in view of drawing final decisions. We call attention to the fact that in sending this report to the Sec- retary of the Sacred Congregation for the Propagation of the faith on August 10, 1900, Bishop Scalabrini was actually pointing out: 3 Molinari to Zaboglio, Piacenza, May 28, 1896 (Arch.
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