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1875-91: 'Ritualistic Rascality' and the 'Days of the Fathers'
And cling to faith beyond the forms of faith - Tennyson
n
the Lent of 1875, a very remarkable Mission was preached in St. Clement's
Church by Father Rivington and Father Grafton. These two Priests were of the
English Order of St. John the Evangelist, a Religious Order for men with their
Mother House in Cowley, near Oxford, England. The Mission made a tremendous
sensation all over Philadelphia, and led to the request by the Vestry of St.
Clement's, that the Society of St. John the Evangelist should take charge
of the Parish under the direction of Father Oliver Prescott.
This decision marks a momentous page in the history of St. Clement's. It
initiated negotiations which resulted in the Society of St. John the Evangelist
taking up this work in Philadelphia, where they remained for fifteen years,
in charge of St. Clement's Church. This period has been looked upon as the
"golden age" of the Parish, and frequently referred to as "the
days of the fathers".
Father Prescott arrived in February 1876 and brought his own staff with
him. Dr. Stewart, who was still on the staff of St. Clement's, had many
friends in the Vestry and the congregation. They were most desirous that
Dr. Stewart should remain as one of the staff. Father Prescott would not
listen to the suggestion. He wanted to begin his own work in his own way
and with his own staff. From what we read about Dr. Stewart, it is easy
to suspect that he was in his element when the waters were troubled, so
it is not surprising to know he refused to resign! Father Prescott referred
the matter to the Vestry but was firm in his resolve to immediately return
to Cowley if the Vestry sustained the position taken by Dr. Stewart. While
the Vestry were divided, the majority coincided with Father Prescott.
Dr. Stewart resigned as soon as the Fathers came into residence, and went
to Jamaica and became Rector of a small Parish in that Island. He returned
several years later broken in health.
St. Clement's had appreciated his good qualities, his courage, and his constancy
during her own troubles. When he came back from Jamaica, the church was
glad to recognize her obligation to him by voting him an annuity which was
continued to him until his death.
Father Prescott, Father Shepherd, Father Maturin and Father Field were among
the first to arrive, and later Father Convers. Father Prescott, the Rector,
was a splendid manager, Father Shepherd, Father Maturin and Father Convers
were brilliant preachers and Father Field was a saintly missionary.
Father Prescott also had a saving grace of humor. When one of the ladies
of the Parish once asked Dr. Prescott why he didn't get his hair cut, he
replied with a smile of good humor, "My dear lady, when I find myself
with fifteen cents to spare and fifteen minutes to spare at the same time,
I will get my hair cut."
Of all the Fathers, Fr. Field was the best loved. He was a big man with
a heavy Yorkshire accent. There are many stories told about him. On one
occasion he was asked to take Sunday Services at a fashionable seaside resort,
namely, Asbury Park. On Saturday afternoon, he was met at the railway station
and conducted to a large resort hotel because it was not possible, for some
reason or another, to accommodate him at the Rectory, After dinner, he strolled
around clad in his familiar S.S.J.E. habit, no doubt feeling like an oddity.
He eventually found himself in the billiard room and found a seat on one
of the chairs reserved for spectators. One of the players, looking for a
little fun, and perhaps never dreaming it would be accepted, invited Fr.
Field to join in the game. To everyone's astonishment, Fr. Field accepted.
He girded up his cassock, selected a cue and cleaned up the game! Never
had the players seen a game played with such deadly effort! The next day,
Sunday, had an unusually large proportion of men in attendance. The story
was spread by those responsible for his entertainment, but never a word
came from Fr. Field himself.
Like Fr. Prescott, Fr. Field also had a sense of humor, and often he would
say, "We will forgive that. After all, I was born in goal myself."
(His father was the Chaplin of the Reading Goal in England, when he was
born.)
Mention must be made of Brother Maynard, a young lay Brother who was with
the Fathers for many years. His hours of work lasted from 6 A.M. to 10 P.M.,
Sundays and holidays included. He was by profession an architect, by disposition
an artist, and above all, he appears to have been a saint. He did all the
housework, cooked the meals, washed the cheap agate-ware dishes the Fathers
used, rang the bell I for all the Offices which he attended from Lauds at
6 A.M. until Compline at 9 P.M. In his spare time, he painted the famous
sunflower decorations on the interior walls of the church and the Magnificat
in Latin around the top.
When confessionals were installed, Brother Maynard was responsible for their
design and construction. Each one was built with a gabled roof, and were
often referred to by the intimates of the Parish as "Maynardville".
Considering Bishop Steven's attitude toward St. Clement's in the past, it
is difficult to comprehend his reasoning in giving his consent to the arrangement
with the Cowley Fathers. It could have been that the Bishop raised no objection
because he thought the $90,000 debt on St. Clement's would soon bring the
ministry of the Fathers in Philadelphia and the life of the Parish to an
end. But with the splendid management of Father Prescott as Rector, the
brilliant preaching of Father Maturin and Father Convers, and the notable
missionary work of Father Field, the Parish grew by leaps and bounds. The
influence of the Parish began to spread throughout the country, until the
name, "St. Clement's Philadelphia"' became a term with which the
low churchman expressed his horror and the high churchman his ideal.
The first indication of friction with Bishop Stevens in the "days of the Fathers" is a letter from the Bishop, dated October l8th, 1876. This letter was addressed to Father Maturin, requesting him to:
"discontinue all clerical ministrations within the Diocese of Pennsylvania,
as I do not consent to your offi ciating in the ecclesiastical jurisdiction.
"
This sudden exhibition on the part of the Bishop, was the result of a sermon
preached by Father Maturin on the "Real Presence". This sermon
was widely reported in the newspapers, thus the persecutions, begun during
Father Batterson's time, became acute, persistent arid incessant. Bishop
Stevens even refused to visit the Parish so that St. Clement's had to send
candidates for confirmation to other friendly parishes.
At one time, a Confirmation Class of fifty-one members was taken by boat
up the Schuylkill River to the Church of St. James the Less for this sacrament.
Eventually, Father Prescott, the Rector, was summoned to appear before the
Standing Committee for what was regarded as "ritualistic rascality".
The hearing by Bishop Stevens and the Standing Committee began January 20th,
1880. As was perfectly evident, from the prejudiced proceedings, Father
Prescott was found guilty.
At the Vestry meeting held on May 5th, Father Prescott and his assistant
priests resigned. The Vestry did not act upon the resignations, but asked
Father Prescott and his assistants to withdraw their resignations and abide
by the admonition of the Bishop, i.e. to put the questioned ceremonial into
abeyance. Thus, on the Sunday in the Octave of Ascension in 1880, began
a strange period in the history and practice of the Parish. Masses were
said and sung without lights, the celebrant being vested in surplice and
black stole. All acts of reverence to the altar and the Blessed Sacrament
were omitted. This sort of service began in May 1880, continued until the
resignation of Father Prescott in November 1881, when Father Maturin succeeded
him as Rector.
Father Maturin seems to have restored all of the old ceremonials, and for
good measure introduced the use of incense. After Father Maturin's accession
to the Rectorate, there are no controversies with the Bishop reported in
the Parish records. However, stories have come down to us of how every now
and again Father Maturin would omit certain items for a Sunday or two, such
as incense or mass vestments, then a few weeks later, all would be restored.
Without doubt these omissions were due to protests from the Bishop.
Bishop Stevens died in 1887, and after that date, all official opposition to St. Clement's ceased. Contrary to newspaper reports, there was no "Requiem" sung at St. Clement's for the repose of the soul of Bishop Stevens. The service which was held was a service of Holy Communion such as was held in many other churches in the city.
A few days after Bishop Stevens' death, Dr. Benjamin Watson, Rector of the
old Church of the Atonement, met Father Field, and said,
"What is this I hear of your having a requiem at St. Clement's for
the Bishop? You know he never would have approved of it."
To which Father Field, with his characteristic chuckle, replied,
"Pray calm yourself, Dr. Watson. I am sure the Bishop doesn't mind
it now. "
It was during Father Maturin's time that St. Clement's achieved its greatest
glory and reputation. Father Maturin was one of the mighty preachers of
the church and crowds came to hear him. What the newspapers of the day called
"a mass of seething humanity" crowded the corridors and aisles
of the church.
Besides its regular communicant list, St. Clement's had an exceedingly large
"floating" congregation. The newspaper prominence given to the
Parish attracted large crowds as did the high grade of music and the animated
style of preaching.
Father Maturin was a fiery Irishman and a gifted preacher. It was not unusual
for him to preach to a crowded church for a full sixty minutes even in hot
Philadelphia weather. He never used a manuscript. His enunciation was so
perfect that he could be heard in the last row of pews in any corner of
the church. When on one occasion he was asked if he had any difficulty in
filling such a large church in contrast to one of average size, he replied,"
I always address my words to the most remote pew at the back of the church. I reach that spot not by extra volume of sound, but by copious use of the lips in enunciation. It is all done by the lips. "
One long cherished wish of Father Maturin and his assistant Priests was
for the establishment of a hospital for adults. The hospital was to be small
and being only a parochial scheme, it was thought that it would not conflict
with others. After talking the matter over with others, the response was
found to be both prompt and hearty. Some $700 was pledged, and soon other
donations followed. By the end of 1885, it was possible to begin the work
by opening a Dispensary. The house at 110 Friedland Street was rented, a
drug store out-fitted and a staff of visiting physicians was secured.
The plan was to have evening hours so that the working people could benefit.
It was hoped that many of the working class who might have the first stages
of an illness could be helped and a serious illness avoided. The only requirement
for treatment was to be poor and sick. The Dispensary opened on December
1st, 1885.
On July 12th, 1886, the Dispensary took a very important step. It was incorporated
under the title of "Hospital and Dispensary of St. Clement's Church".
This made it an institution which could hold real estate or other property
and was likely to insure its permanency. This made it possible to develop
a hospital and to have every form of charity that the hospital might be
able to sustain on a larger scale.
The plan now was to purchase a suitable house and after necessary alterations
were completed, to open the Hospital Department. One outstanding feature
of the fund raising program which made possible the realization of the hospital,
was the fact that all the parishioners worked together and made their contribution
no matter how small.
One amusing "effort" took place during Lent of 1887. A large number
of money jugs were distributed for the benefit of the Hospital Fund. Parishioners
were urged to take them, not only for their own use, but to encourage their
friends to take them also. The result of this Lenten plan was not all on
the bright side, for the records tell of many jugs that were stolen and
rifled. The following is both sorry and amusing:
A lady who had tried to distribute several jugs received this reply from
a member of the Society of Friends:
"I am very glad to accept the jug, being always interested in helping
suffering humanity whether the plan be conducted by the followers of Father
Maturin or 'Father' Fox. Send the jug and it shall have a place on my counter.
"
A few days later, a second letter was received from the same source:
"Someone, who has not the fear of the Church in his heart, has decamped
with the jug and its contents! May he or she have a broken bone in consequence,
be taken to St. Clement's Hospital and there converted!"
But for all the mishaps, the contents of the jugs sent in amounted to $404.44
- an encouraging amount in 1887!
This was indeed an "all out effort". The women gave Fairs and
concerts and the men interested their business associates in giving financial
aid. A fair given by the women of the Parish cleared $2700; this with an
anonymous gift of a check for $3000, together with other donations, gave
hope that a property would soon be forthcoming.
By February 1888, it was possible to purchase for $12, 000, the property
at the corner of Claymont (now Lambert) and Cherry Streets. On April 7th,
1888, possession was taken of the property which was soon to become the
Hospital. On May l6th, the Dispensary moved into the new building. Although
there was much to be done to make the building suitable for these services,
this move made possible a saving on the rental of the old quarters, gave
the Dispensary more room, and put the new property into immediate use.
Every effort was now made to alter and equip the building for hospital use. By June, it was possible to open the Hospital Department beginning with one ward - the Women's. Thus the plan which Father Maturin proposed nearly six years before was at last on the point of being realized.
On June 16th, 1890, at 4 P.M., the Bishop of the Diocese together with the
Reverend Father Benson, Superior General of the Society of St. John the
Evangelist, a number of Priests from various parishes in the city, and the
St. Clement's Clergy assembled for the Blessing.
After seven years, the work increased in volume and offered services in the Medical Dispensary, the Surgical Dispensary, and the Dispensary for Diseases of the Throat, Nose and Ear. With the growth of the work, the income of the institution from all sources was utterly inadequate. Here was a small hospital trying to increase its services to the point where it was undertaking work similar to that of much larger hospitals in the city. The Parish could no longer carry it and since it was organized as a Parish Hospital, there was no possibility for state aid.
In 1892, after consulting the leading men of the medical profession as to
some other sphere of usefulness, the Board of Managers made the recommendation
that the hospital devote its wards to the care and treatment of epileptics.
There long existed a pressing need for a hospital for the treatment of epileptics.
In 1892, the only special hospital accommodations in Philadelphia for epileptics
were the wards for nervous diseases of the Philadelphia Hospital or the
Almshouse. No hospital would receive them unless particular provision could
be made for their care. By the end of the year, it was decided to abandon
the purpose of a general hospital, and make use of the building for the
treatment only of those suffering from epilepsy.
On January 1st, 1893, the hospital opened as "St. Clement's Hospital
for Epileptics". This arrangement proved most successful as far as
the reception of patients was concerned, but it was soon found that the
limited accommodations would be overtaxed at an early period. The success
which had been obtained in Colony Farms for epileptics in Germany and France
had already stimulated philanthropists in this country to establish similar
institutions.
Those interested in the St. Clement's Epileptic Hospital, at once began
efforts in the direction of obtaining a farm which could be utilized in
connection with the Hospital. It was found that there were so many obstacles
in the way of securing a farm in connection with the Hospital, that it was
decided to obtain a new charter for a separate institution. A charter for
the Pennsylvania Epileptic Colony Farm was applied for and granted October
16th, 1895.
On February 15th, 1896, the name of "St. Clement's Hospital for Epileptics"
was changed to the "Pennsylvania Hospital for Epileptics". By
mutual agreement, a merger of the two institutions was asked for and on
May 2nd, 1896, the decree of merger was granted under the title of "Pennsylvania
Epileptic Hospital and Colony Farm". On February 3rd, 1898, the patients
were moved from the building on Cherry Street to the Colony Farm, situated
at Oakbourne, Chester County.
The Hospital on Cherry Street was turned over to the merged corporation,
without any consideration to St. Clement's. In September 1898, the corporation
granted the use of the building to the then Associate Society of the Red
Cross, as a reception center for the sick and wounded soldiers from Cuba
and Puerto Rico, victims in the Spanish American War.
Sometime during 1899, the building was sold to the Community of The All Saints Sisters of the Poor, to be used as a Mission House. At St. Clement's, word of the sale was received with great joy. One parishioner expressed it this way:
"The building has really come- back to a legitimate purpose. It was blessed once before and set apart as a charity for the help of God's poor; now those who are vowed to poverty will have the shelter of its roof."
Father Maturin resigned in October 1889 and was succeeded by Father Convers.
Father Convers was ill in England during the greater part of his Rectorship,
thus Father Field became Priest-in-Charge until March of 1891.
Father Field was no stranger to either the Parish or the Community. He had
been among the first of the Society to arrive in 1876, and through the years
had become a familiar figure wherever compassionate help was needed. In
July, 1899, Father Field spent two weeks among the victims of the Johnstown
flood. It was the devoted ministry of Father Field which caused St. Clement's
to be known as "the church of those in trouble".
As time went on, the Society was faced with the perplexing problem of deciding
to what extent the corporate life of the Mother House could be weakened
for the sake of external good works. This, of course, applied to their work
at St. Clement's Church. The uncertainty as to the future of their work
at St. Clement's must have been felt for sometime, for in the St. Clement's
Magazine for November 1889, we read:
"The Clergy have much to be thankful for. The cross of leaving the
work in which they have been engaged for years has been spared them. They
have not been withdrawn. "
However, the subject was again brought up in the Provincial Chapter in 1890,
especially as to the continuation of the work at St. Clement's. A resolution
was adopted to the effect that:
"For the sake of the Religious life, it is desirable that we should,
as soon as it can be properly expected, retire from the charge of St. Clement's
Parish, in order to concentrate our members in one House, wherewith increased
numbers the Religious Life could be strictly observed, and from which it
would be possible to go forth for Missions and Retreats. "
And so it followed that on March 8th, 1891, Father Page, the Superior General
of the Society of St. John the Evangelist, visited St. Clement's and himself
announced from the pulpit that it was necessary to withdraw the Society
from the Parish.
This decision saddened both the Clergy and the parishioners. The Fathers'
message to the parishioners was, in part, as follows:
"Whatever may be the future of the Parish, all are ready to accept
God's will as it may be shown to us, and this is the religious spirit which
we should expect to find in a Parish under the charge of Religious Priests.
Their teaching would have been an utter failure unless this had been the
result . . . . It is not only the spirit of affection which must show itself
in our life, but the spirit of sacrifice. Everyone of us must be ready to
sacrifice personal interests for the good of others. "
The feeling of the people was expressed in the words of the Acting Warden of St. Clement's addressed to Father Page, the Superior General:
"Surely you will not expect me to dwell upon the sorrow in the Parish
at your withdrawal - that is too fresh and keen to stand the deliberate
putting down on paper. Only believe that we will each ask your prayers that
we may, with God's help, endeavor to continue the work in His honour and
glory, that we fully believe your Society has so well carried on in our
beloved Parish for so many years. "
And so ended the fifteen "golden years" of St. Clement's under
the Cowley Fathers.
