1888 – 1963

By

REVEREND ALBERT F. SHOVELTON

Dedication

Dedicated to Mary, the Mother of God, to whom we entrust the people of St. James Parish

 

 

Rt. Rev. Msgr. Hugh A. Gallagher, V.F.

                                                                   Rev. Edward C. Duffy                 Rev. Albert F. Shovelton                Rev. Thomas E. O’Dea

                                                                              Assistant                                         Assistant                                            Assistant

In the year 1888, Grover Cleveland, the twenty-second President of the United States of America, was coming near the end of his first term of office. The governor of Massachusetts was Oliver Ames. The mayor of New Bedford was Morgan Rotch. New Bed- ford also was in an age of transition, for up to this time the whale had been king. The whaling ship was the symbol of New Bed- ford, and the great captains of the whaling fleets were the men of substance. But the peak of this industry had already passed, and, although the ships still went out to search for the monster of the deep for months on end, 'petroleum was beginning to monopolize the oil market, and to find uses in the new industrial age that proponents of whale oil could not even visualize. New Bedford was changing from a whaling city to a textile city, and, where formerly the masts of ships in the New Bedford harbor seemed a leafless forest reaching toward the sky, now a different mast began to take over the New Bedford skyline, the tall chimneys and smokestacks of the cotton mills. The sailor was giving way to the mill-hand, and words like warp, woof, mule spinner, card room, cloth room and loom-fixer created an entire new language in the city. The accent of the city was changing, too. Where before only the Yankee twang of the owner and skipper of the whaling ships mingled with the Portuguese of the seaman, now there was the influx of the English from the mill towns of England, the Irish with their incongruous Manchester and Liverpool accent, the French from the cities of Canada, and the Polish fleeing the oppression of the Russian Czar. These, along with the hardworking Portuguese, became the people to make up the industrial backbone of New Bedford.

In 1888, sperm oil cost sixty-five cents a barrel, and there were still seventy-four ships sailing from New Bedford. But also in 1888, the Second Industrial Fair was held in New Bedford at the Adelphi Rink on the corner of County and Mill Streets, at which the products of the industries of New Bedford were displayed, with the textiles far and away the leaders. In 1888, a major whaling disaster seemed like a death knell for the industry. Five whalers were lost off Point Barrow, Alaska, on August 3rd, with the resulting loss of $60,000 to New Bedford. In this same year, the Hath- away Manufacturing Company was formed, and the Howland Mills were built, adding to the already prosperous textile mills that were, by 1900, to make New Bedford the third largest textile city in regard to number of spindles in the country, being outranked only by Fall River and Lowell, and second only to Fall River in the number of looms.

In the year 1888, forty thousand people called New Bedford home. The tax assessment was seventeen dollars per thousand. The first telephone had come a few years before, in 1881, and the Edison Illumination Company began, in 1886, to bring electricity to the city. There were two newspapers in New Bedford, the Morning Mercury and the Evening Standard. A drawbridge ran between New Bedford and Fairhaven, and the horse cars crossed this bridge to run down to Fort Phoenix, competing with the ferry that also made the same trip across the Acushnet River. Packet boats plied their way from New Bedford to the islands of Martha's Vineyard and Nantucket. There were two hospitals in the city -- St. Joseph's Hospital, staffed by the Sisters of Mercy, located on Pleasant St. on the corner of Campbell, founded in 1873 (and which was to close its doors as a hospital this same year of 1888, and to become solely a convent for the teaching Sisters of Mercy); and St. Luke's Hospital, a private foundation begun a few years later, in 1884, on the Taber Estate at 81 Fourth St., between Madison and Russell. The city almshouse located off Brock Avenue on the Point was considered one of the finest in the New England area, while the New Bedford Orphan's Home was situated on the corner of Rodney French Boulevard and Cove Street, a site that was later to hold the famous Washington Club. Rodney French Blvd. already edged the Point, and the horse-drawn trolleys went down to Woodlawn Grove and the bathing beach. Suits were on sale at M. C. Swift's Clothing Store for $9.98, while mule spinners were earning $9.00 per week and bricklayers, members of a craftsman's trade, earned $18.00 per week, everyone, of course, working a sixty-hour week.

In the year 1888, there were four Catholic churches in New Bedford, Sacred Heart and St. Hyacinth for the French-speaking people, St. John the Baptist for the Portuguese-speaking people, and St. Lawrence for the entire city of English-speaking Catholics. St. Lawrence parish, however, did have an extra chapel, St. Mary's on the corner of Fifth and School Sts., which took care of many of the south end parishioners. There were two parochial grammar schools maintained by St. Lawrence parish, St. Joseph's and St. Mary's, and one Catholic high school, St. Joseph's. The pastor of St. Lawrence Parish at this time was Rev. Hugh J. Smyth, while the Bishop of the Providence Diocese of which New Bedford was a part was Most Reverend Matthew Harkins.

Sunday, January 8, 1888, dawned fair but cold. The parishioners of St. Lawrence Parish were bundled warm against the chill as they attended Mass. At St. Mary's Chapel on Fifth St., the people who walked from the south end of the parish crowded into the make- shift church, gradually warming themselves as much from the proximity of their neighbors as from the inadequate heating system. Father Smyth finished the Gospel, kissed the Missal and strode to the pulpit to read the Sunday announcements. His voice rang loud and clear, as he told his people that henceforth all English-speaking Catholics living south of Hawthorn and Madison Streets were to belong to a new parish, that the new parish was to be known as St. James, and the first pastor, appointed a few days before by Bishop Harkins on January 5th, was to be a former curate of St. Lawrence, Father James F. Clark. This was the beginning of St. James Parish, New Bedford, Mass.

I N 1962 the Catholic Population of the Diocese of Fall River is approximately 240,000 people, a little over fifty per cent of the entire population of 445,000. In 1800, as far as can be determined, there were no Catholics residing in what is now the Diocese of Fall River. Since the cities of Fall River and New Bedford approach the eighty per cent Catholicity mark, with the smaller towns having a much less representation, the growth of the Church in these 162 years is nothing less than phenomenal.

There were Catholic beginnings in New England long before the landing of the dour Pilgrims in 1620. The explorers who traveled down through the Indian country between Quebec and Cape Cod were Catholic explorers, many times accompanied by Catholic priests. In fact, the first real explorers to venture into the true wilderness, and to attempt to bring civilization and salvation to the Indian were the missionaries, the French Blackrobes, who braved pestilence, poverty and hardship of every kind, and whose foot-prints in New England soil often ended in a trail of blood, as the tomahawk and the arrow wrote finis to their particular chapter in our history. Catholic worship was proscribed in Boston, and the law read that execution awaited any Catholic priest found within the confines of that city. While the Puritan built himself log huts, and carved a community for himself out of this new country, pushing the Indian back into the interior away from the "elect," the Catholic missionaries looked upon the Indian as a child of God to be converted and saved. And so the soil of New England drank thirstily of the blood of both -that of the Puritan slain in fear and hatred in the war he waged against the Indian, that of the Blackrobe slain in bringing pe.1ce out of love for God and neighbor. And while we today admire the courageous spirit of the Pilgrim, we know that the flowering of Catholicism in New England we owe to the Christ like love of the missionary. Here, in our country also, the "blood of martyrs is the seed of Christians."

The first indications of this Catholic sowing of the seed was in the early part of the seventeenth century, when Champlain and DeMonte landed in what is now the town of Chatham on Cape Cod as a step in their explorations of the new continent. Immediately, on that day in 1605, the cross was set up, and the territory declared to belong to France. The Indians of the region, initially friendly, became inimical, however, and killed some of this party. The survivors buried their dead at the foot of the newly erected cross, and Catholic services were said for the first time in this area. In 1617 shipwrecked Frenchmen reached the shore of Cape Cod, but all except three were slain by the Indians. Two of these survivors soon succumbed to disease. Whether truth or wishful thinking, the third is thought to have been a priest, and he, with his waning strength, tried to teach the Indians of the true God, only that same God knowing what fruit this noble effort bore. During the next one hundred and fifty years, there is no indication of any Catholicity at all in this region. Certainly, missionaries must have come into the area to try to convert the Indians, but there was very little hope of any progress in regard to the Puritan, except perhaps progress toward martyrdom. In fact, one outrageous incident highlights the problem of the Catholic at this time. The missionaries had made converts of the Abenaki tribe of Indians in what is now Maine, but was then part of the Massachusetts Bay Colony. A secret raid was planned and made upon these peaceful Indians by the Puritans of Boston, the tribe was decimated and its priest slaughtered, and the "dread banner of Papism" was once more trod into the dust by men who thought that they had thus done God's will. The missionary had little choice between the pagan Indian and the Christian white man, but there was an understandable attraction toward the former.

There were Catholics to he found in other parts of the thirteen colonies, however, but the greatest number were naturally in the French-speaking neighbor in the north, Canada. The French and Indian Wars had been won by England, but, to a great extent, the population still remained Catholic. So much so, that, when the thirteen colonies groaned under the oppressive laws of England and began to think of independence, great import was given to the attempt to have the French-Canadians join in the effort. Emissaries were sent to the north to sound out the feelings of these peoples toward rebellion, and these emissaries, wisely chosen, were Catholics, Charles Carroll, the intrepid signer of the Declaration of Independence, and his priest-brother, Father John, who was to become the first bishop of the new land. The attempt to align the French-Canadians with the plans of the thirteen English colonies failed, due in great part to the hostility still displayed toward the Catholic faith in these parts. Even the Father of our Country, George Washington, had to take issue with this intolerance, declaring that he was surprised that officers and soldiers in his army were "so void of common sense as to insult the religious feelings of the Canadians with whom friendship and an alliance are being sought." This was in connection with Guy Fawkes Day in 1775. He could in the process have mentioned the Catholic men in his army, from the lowliest Continental to such outstanding leaders as Lafayette, Kosciusko, Moylan, Pulaski, D’Estaing, DeGrasse, Barry, and Fitzsimons. Catholics in the colonies at this time numbered about 25,000, but gave such outstanding proof of their patriotism that Washington was constrained in admiration to say: "I presume that your fellow citizens of all denominations will not forget the patriotic part which you took in the accomplishment of our Revolution and the establishment of our government, or the important assistance which they received from a nation ( France) in which the Roman Catholic faith is professed." In 1778, in spite of their aid to the Revolution, Catholics were excluded by the Puritans of Boston from participation in the government. In 1779, Massachusetts provided for the support of public Protestant teachers of piety, religion and morality.

There were many outstanding men of the times, however, themselves, honored for the part they played in the Revolution and in the formation of the government, who recognized the in-justice to the Catholic citizen. In 1788, the first public Mass was said in Boston on November 2nd, by Father de la Poterie, the first resident priest. Bishop Carroll visited Boston in 1791 and was honored by Governor John Hancock, who attended his Mass, and, finally, with financial aid, from a group of Protestants headed by the fiery John Adams, the Church of the Holy Cross was erected in 1803 and became the Cathedral of the Diocese of Boston, which was formed in 1808, with Bishop John L. Cheverus as its first Ordinary.

The labors of Bishop Cheverus and his few priests must have been heroic, for Boston was the only episcopal see in the entire area of New England. The devoted priests spent much of their time in traveling the long distances between cities to minister at least once in a while to their scattered flocks. The occasion for many a visit was the coming of word that a dying person was asking for the last rites, and, many times, this was the first knowledge by the priests of any Catholics in a particular area. Father James Fitton, one of the early priests, seems to have been the first to visit New Bedford, for he tells of the breakneck speed which his private conveyance kept up through the night in order to come here to a dying man, only to arrive too late to minister to the poor man.

The first church in New Bedford, and, incidentally, in the entire diocese of Fall River, was erected in 1820. An interesting fact to us is that this first edifice, a rather poor structure costing about $800.00, and named St. Mary's, was located in what is now St. James Parish, on the corner of Allen and Orchard Streets. This small plot of land, bought from Edward and Lydia Wing for $80.00, was donated to the priest by a man named Patrick Cluny, who shortly after moved to Fall River. (An amazingly startling fact uncovered by this author's Investigation of this history is that the Patrick Cluny who donated this land for the first church In the Diocese of Fall River Is this author's own great-great-grandfather.) The church was built by Father Philip Larissey (or Lariscy), an Augustinian, and was dedicated in 1821 by Bishop Cheverus. Father Fitton, in his diary, recalls it as "a small building, small in reality, as we remember it, located among some rocks, and enclosed with a high board fence, and, as it appeared to us, the least desirable spot in the town." It was an unpretentious edifice of wood, one story high, and neither clapboarded nor painted. There were three wooden steps leading to the door, and two windows in front, with three on each side, all arched at the top, with heavy wooden shutters. A wooden cross surmounted it, setting it off as a place of worship. Later it was painted in a drab color, with green shutters and doors. Inside there was only one aisle, the rows of pews arranged on either side. The altar was plain and wooden, with two narrow risers holding the candles. To one side was a small closet, where the cruets were kept. To the other side, north, was the small sacristy, which also held a few benches along the wall, where the Sunday School classes were held with the priest as teacher. There was no organ available, but on special occasions parishioners played a clarinet and flute. Bishop Benedict J. Fenwick, who succeeded Bishop Cheverus in 1825, describes this first church in New Bedford as a "pitiful little building," but it was a great step forward for the Church in New England, for, it may be hard to realize, there was probably not a single Catholic in the entire city of Fall River at this time. What the Catholic population of New Bedford as at this time is hard to say, but they at least warranted a church. In 1826, when Bishop Fenwick took up his duties as administrator of the Boston Diocese, he had only three priests to help him. He was able from time to time to arrange for help from other dioceses, and these men in their apostolic zeal, often said Mass and gave the Sacraments to the pioneer Catholic families in the state. One 0f these early priests we have already mentioned as the builder of the original St. Mary's Church in New Bedford, Father Philip Larissey. Another, Father Patrick Byrne, the second priest ordained by Bishop Cheverus for his struggling diocese, became pastor 0f New Bedford in 1843. He was expected, not only to care for the spiritual needs of New Bedford, but also of the island of Nantucket as well as Cape Cod. One particular problem that Father Byrne had to face was the fact that many of his congregation in New Bedford, and especially in Sandwich, where the second church of the diocese was built in 1830, were young, unmarried men, who did not hesitate to leave whenever work became scarce. For this reason, the number of Catholics became smaller, even after the churches were built.

The first great division of the original Diocese of Boston took place in 1844, when the new diocese of Hartford was formed. This took in both of the States of Connecticut and Rhode Island, with Providence being the episcopal see. The city of New Bedford, along with Fall River, Taunton and Cape Cod, still belonged to the Boston Diocese.

Father Thomas McNulty followed Father Byrne, and made some little progress with the church in New Bedford, but for some reason, in 1847, New Bedford became a mission of the first Fall River church, St. John the Baptist, and Father McNulty became assistant to Father Edward Murphy. When the church in New Bedford became a parish .in its own right again, in 1849, Father McNulty decided that the old St. Mary's, now in terrible condition, had to go. He purchased £or about $3,000.00 the Universalist Church on the comer of Fifth (now Purchase) and School Streets, a move that pleased both bishop and people, for it was well located and had about seventy pews. This new church was also called St. Mary's. Father McNulty, a red-faced, red-haired man who worked hard for the growing parish, was transferred to South Boston shortly after buying and refitting the new St. Mary's Church. A bronze plaque on a stone monument now marks the spot of the old St. Mary's, the first church in the Fall River Diocese, on the comer of Allen and Orchard Streets, on what is now the property of the Aubertine Funeral Home. This marker was dedicated in 1953 by Bishop James J. Gerrard, then Monsignor, Vicar General of the Fall River Diocese, having been erected through the efforts of the Knights of Columbus.

Father Henry E. Henniss, the first native-born American priest assigned to New Bedford, succeeded Father 'McNulty in 1853, and it is he who can be credited with taking the parish in hand with such talent for organization and enterprise, that the present success of Catholicism in New Bedford dates back to his time. He realized that enlargement was absolutely necessary for the growing numbers of parishioners, and he ingeniously doubled the capacity of the church by installing galleries, and putting an addition on the south side of the edifice. This building is now Crowell's Art Store on Pleasant and School Streets.

Father Henniss also purchased seven acres of land in Dartmouth, and graded it for a new cemetery. In 1856, all the bodies interred in the old burial ground (the old church yard on Allen and Orchard Streets) were removed to the new cemetery.

The congregation continued to grow, and Father Henniss in 1855 purchased land on the corner of County and Hillman Streets for $5,500.00, a large sum for a struggling parish, but the parishioners so loved and supported their pastor that the debt was liquidated within one year. Father Henniss had been struggling for several years with consumption, and finally in 1858 resigned because of ill health, and it was his successor, Father Joseph Tallon, who began to prepare plans for the new church. There came here, however, another great interruption that disturbed, not only his plans, but those of the entire nation. It was the Civil War. New Bed- ford, as elsewhere, felt the touch of this great conflict, and her sons took their places in the Union Army or participated in such things as the famous "Great Stone Fleet" that sailed from New Bedford to be sunk as a valiant effort to block the Charleston harbor from which the South was running the Union blockade. The commander of this unique flotilla of twenty-four old whaling ships, loaded with a cargo of stone collected from the walls surrounding the farms of New Bedford, was Rodney French, afterwards to be mayor of New Bedford, and after whom the boulevard circling the Point was to be named. It is to be noted that the Catholics of New Bedford measured up as before in their devotion to the flag of their country.

The idea of building had to be postponed due to this conflict, which was a severe blow to all of New Bedford's interests. But Father Tallon continued to raise funds, looking forward to the time when peace would enable him to resurrect his plans again. Six months before the capture of Richmond, however, Father Tallon died, on September 4, 1884, at the early age of 31 years. His curate, Father C. M. Foley, remained here some time after Father Tallon's death, but left when the new pastor, Father Lawrence McMahon assumed his parochial duties. Father McMahon came to New Bedford in 1885, having been a chaplain with the 28th Massachusetts Regiment in the Civil War. He found the 20,000 square feet of land on County Street paid for, and an additional $13,300 in the treasury, so he began construction of the new church. He purchased the adjoining 20,000 square feet of land, the cornerstone of the new church was laid on December 1, 1866, by Bishop John J. Williams of Boston, and, after four years of building, the new church was opened for public worship on Christmas Day, 1870. It, and therefore the parish, were then renamed St. Lawrence Martyr after the patronal saint of the pastor. In 1872, due to the tremendous influx of Catholic immigrants into the New England area, Bishop McFarland of Providence realized that his diocese was now too large, and he determined to divide it. The textile cities of Fall River and New Bedford had received their fair share of newcomers, especially of French-Canadians coming to the mills of New Bedford where the highest wages were being paid. A newly formed diocese was created, comprising the State of Rhode Island, to which were added from the Boston Diocese the Massachusetts counties of Bristol, Barnstable, Dukes and Nantucket, plus enough of Plymouth county to form a bridge between Bristol and Barnstable. The episcopal see was in Providence. The state of Connecticut was the other diocese, retaining Hartford as the name and see. The Rev. Thomas Hendricken of Waterbury, Conn., became the first bishop of the new Diocese of Providence, and, even though he was plagued by ill health, he began a prodigious amount of work so that his diocese could cope with the increasing number of Catholics.

Strangely enough, not only does New Bedford have the honor of having erected the first Catholic church in the Diocese of Fall River, but also of having the first nuns. In the year 1873, Father McMahon invited the Sisters of Mercy from the city of Providence to establish in his parish a Catholic hospital to be known as St. Joseph's, to serve all members of the New Bedford community. The Sisters came on March 19, 1873, and opened the hospital in the following June. A splendid stone building was bought on the corner of Pleasant and Campbell Streets, fronted by a fine spacious lawn, and also having a great deal of acreage in the rear for recreation. Here was not only the hospital, but the home of the Sisters, both nursing and teaching. Today this building is St. Joseph's Convent, still occupied by the Sisters of Mercy who teach at Holy Family Grammar and High Schools of St. Lawrence Parish. With the cooperation of the medical men of New Bedford, who took a lively interest in the new hospital and who donated their time, ability and even expensive surgical instruments and drugs, the hospital began to prosper from the first. St. Joseph's Hospital was the only hospital in the city until 1884, when St. Luke's Hospital was opened. The Sisters of Mercy also took on the duty of conducting Sunday Schools in the parish, both at St. Lawrence Church and at St. Mary's Chapel, which was still in use at Fifth and School Streets. It was not until 1874 that the Sisters began their work in the city of Fall River in what is now the Cathedral Parish.

In New Bedford, the first parish for the French-speaking population was formed in 1876, and called Sacred Heart Parish. Formerly, three French priests had lived with Father McMahon at St. Lawrence Rectory. In quick succession, there came the first Portuguese parish, St. John the Baptist, and the second French parish, St. Hyacinth.

The work of Father McMahon was now recognized by the Holy See, and in August 1879, he was named Bishop of Hartford. He was succeeded at St. Lawrence by Rev. Hugh J. Smyth. Father Smyth, concerned with the size of his growing parish, which took in all the English-speaking Catholics of New Bedford as well as those nationalities that still did not have a church of their own, saw the need for their education. In 1883, he built his first parochial school, St. Joseph's, calling upon the Sisters 0£ Mercy to staff the school. In 1884, he extended the curriculum to High School Classes, and thus began the nucleus of St. Joseph High School. In 1885, Father Smyth decided there was need for another school, and built St. Mary's Parochial School on the corner of Wing and Fourth Streets. This building, in the beginning, housed four separate classes, Grades 1 and 2 for Girls, and Grades 1 and 2 for Boys. It is interesting to note that Sister Mary Juliana Purcell, the first principal, and her £acuity, Sister Mary Corsini Dempsey (Grade 1 Boys), Sister Mary James Mulcahey (Grade 1 Girls), Sister Mary Josephine Gately (Grade 2 Boys), Sister Mary Martina Monahan (Grade 2 Girls) and Sister Mary Lawrence Byrne (Assistant Principal) lived at St. Joseph's Hospital, and were driven to school each morning in a black covered wagon somewhat resembling a "Black Maria," bringing with them a huge lunch basket, which was carried into the school for them on the strong arm of their young, sixteen-year-old driver. Through snow, rain and sun, this horse- drawn vehicle carried the good Sisters of Mercy to and fro, as they gave their lives to the education of the children of New Bedford. In May of 1886, a third grade for girls was added and put in charge of Sister Mary Agnes O'Brien, and in June of the same year, a third grade for boys under Sister Mary Bridget Byrne. The school itself was a three-story brick structure, with the best furnishings of the day, although not completely finished as yet inside. The first two floors contained the classrooms, while the third was a spacious hall.

The work of Father McMahon was now recognized by the Holy See, and in August 1879, he was named Bishop of Hartford. He was succeeded at St. Lawrence by Rev. Hugh J. Smyth. Father Smyth, concerned with the size of his growing parish, which took in all the English-speaking Catholics 0£ New Bedford as well as those nationalities that still did not have a church 0£ their own, saw the need for their education. In 1885, he built his first parochial school, St. Joseph's, calling upon the Sisters 0£ Mercy to staff the school. In 1884, he extended the curriculum to High School Classes, and thus began the nucleus of St. Joseph High School. In 1885, Father Smyth decided there was need for another school, and built St. Mary's Parochial School on the corner of Wing and Fourth Streets. This building, in the beginning, housed four separate classes, Grades 1 and 2 for Girls, and Grades 1 and 2 for Boys. It is interesting to note that Sister Mary Juliana Purcell, the first principal, and her facuIty, Sister Mary Corsini Dempsey (Grade 1 Boys), Sister Mary James Mulcahey (Grade 1 Girls), Sister Mary Josephine Gately (Grade 2 Boys), Sister Mary Martina Monahan (Grade 2 Girls) and Sister Mary Lawrence Byrne (Assistant Principal), lived at St. Joseph's Hospital, and were driven to school each morning in a black covered wagon somewhat resembling a "Black Maria," bringing with them a huge lunch basket, which was carried into the school for them on the strong arm of their young, sixteen-year-old driver. Through snow, rain and sun, this horse- drawn vehicle carried the good Sisters 0£ Mercy to and fro, as they gave their lives to the education of the children of New Bedford. In May of 1886, a third grade for girls was added and put in charge of Sister Mary Agnes O'Brien, and in June 0£ the same year, a third grade for boys under Sister Mary Bridget Byrne. The school itself was a three-story brick structure, with the best furnishings of the day, although not completely finished as yet inside. The first two floors contained the classrooms, while the third was a spacious hall.

Bishop Hendricken, worn out from illness and his labors, died in June, lSS6, and for almost a year the Diocese of Providence waited for a successor to be named. During this time, an administrator, Rev. Matthias McCabe of Woonsocket, guided the diocese. In l887, the Rev. Matthew Harkins became bishop. On January 5, 1888, the parish of St. James in New Bedford was formed, covering the south end of New Bedford below Hawthorn and Madison Streets.

Rev. James F. Clark Rev. Mortimer Downing Rt. Rev. Henry J. Noon

"1888. The growth of the English-speaking Catholics of New Bedford had so increased that the Rt. Rev. Bishop Harkins deemed it a proper time to make a new parish in the city; and the new parish was formed containing all the territory of the English- speaking Catholics south of Madison and Hawthorne Sts.

"1888. On Ian. 5th Rev. James F. Clark was appointed first pastor of the new parish now known as St. James.

"The only property possessed by the new parish was a fine brick school house, corner Wing St. and Acushnet Avenue. but on this building was a mortgage of $5,000.00; whilst the hall of the school and two of the class rooms were still unfinished.

"Jan. 15. The first Mass in the new parish was said in the unfinished hall of the St. Mary's Parochial School on Sunday, Jan. 15, 1888, at 9 o'clock A. M. by the new pastor. The congregation consisted .of ten or twelve women and men of the parish. There was a great deal of dissatisfaction in the beginning at the division from St. Lawrence's, but in a short time things began to move smoothly. The congregation increased Sunday by Sunday, until, before the end of summer, the hall was well filled at the two Masses on Sunday."

The above are the words set down in the first record book of St. James' Parish in the fine Spencerian hand of the first pastor. They conceal to some extent both the problems that confronted him, as well as the tremendous energy and work that finally made things "move smoothly." As in any division that takes place in a parish, the loyalty of the people to the old parish is strong. There are always those who see no need for division, who are, on the whole, satisfied with the way things are, and who resent, after supporting one parish all their lives, being compelled to begin again on a new one. These are natural emotions, but they added to the difficulties faced by the new pastor. He, as well as the few people who attended that first Mass in the school hall, must have been dismayed by what faced them. The altar consisted of a board placed crosswise on two supports, and covered with the necessary altar linens. The chairs were rude makeshifts, taken from the classrooms below. The hall itself was of bare, plastered walls, with no decoration, no break in their plain monotony, save for the plain squarish windows that looked out onto the brick walls of surrounding mills. There was no pulpit, no kneelers, no altar rail, no baptismal font. Is it any wonder the people and priest looked at each other and wondered, "Is this our parish church?" With an indomitable spirit, Father Clark began his work.

He obtained for his rectory a house on the northeast corner of County and Bedford Streets, where he lived with his sister as his housekeeper. Here, at the rectory, were the people of the parish taken care of in regard to everything except Mass. The first Baptism took place here in this humble house, the baptismal font being a basin on the parlor table. The infant so honored in beginning the new supernatural life in the long history of the parish was christened John, son of John H. McCullough and Anna L. Briggs. Born on December 30, 1887, he was baptized on January 22,1888, the sponsors being John J. Devlin and Sarah McCullough. It is of interest to note here also that, as the first baptismal party was leaving, the second was coming up the steps, chagrined, no doubt, that they had been relegated to second place. In this second party, the infant being Lawrence Corrigan, son of John Corrigan and Margaret Fisher, born just two days before on January 20th, the sponsors were Anthony Loftus and Catherine Cleary. This same Anthony Loftus was the first best man in the new parish, acting as such at the marriage of his sister Ann to James McNeeley, on January 31, 1888, the maid of honor being Alice McNeeley. The wedding also took place at the rectory on County Street. It is also to Mr. Anthony Loftus that we are indebted today for much of the early memories of the parish, which he brought to mind for us in his room at Our Lady's Haven in Fairhaven, almost exactly opposite his old parish church in New Bedford.

That the new St. James was a swiftly growing parish is evident from the baptismal and wedding registers for the first few years. Baptisms in 1888 numbered 79, jumping steadily from that to 84, 101,122, 129 and 152, in the next few years. The marriages in 1888 numbered 17, progressing then to 23, 26 and 31. Father Clark must have begun his work with a mind inspired with zeal, for the announcements made at the Sunday Masses within the next few weeks set up an amazing schedule of meetings for himself and his parishioners. The Sodalities had already been established by the Sisters of Mercy in their parochial and Sunday school activities. These were to be nurtured and given new life. But other activities had to begin from scratch. On Sunday, January 29, I888, he announced a meeting for the formation of a parish choir. It must have been a successful undertaking, because on the following Sunday, February 5th, the first High Mass was sung in the hall, Miss 'Mary F. O'Connor being both organist and choir director. A Coffee Supper was held on the intervening Wednesday at 7:30 P.M., more or less as a welcome party for the new pastor, with a "Stage and Music Act." This was repeated on Thursday night for the children. For Friday, he announced on that same Sunday, the formation of the Guard of Honor Society would take place, thereby placing in the hands of the women of the parish the care of the altar and its appurtenances. On Wednesday, February 22nd, a sewing circle was formed. With such zeal to inspire them, it was not long before the parishioners rallied to Father Clark's support. There is a notation in the announcements of March 11th of that first year, reading, "Thanks for the sanctuary lamp and chair." And the first real entertainment of the parish came a short two and one half months after the formation of the parish. It was held on March 17th, St. Patrick's Night, and was put on for the poor of the parish. Such things as a declamation entitled " A Salute to Erin," the hymn "Hail Glorious Apostle," and a tableau "The Courtship of Miles Standish," plus such songs as "Kathleen Mavourneen" and "The Irish Woman's Lament," made it a grand evening's entertainment, beginning a family spirit in St. James' Parish that has grown with the years, and that can now never be erased. On April 8th, Low Sunday of that year, a Church Fund was organized, and it became the practice for collectors to make monthly rounds of the different sections of the parish in order to collect regular assessments for the planned church. In April, the energetic pastor records the following: "The need of a site for a new church was apparent to all. Through the efforts of a Mr. Antone L. Sylvia the property at the Northwest comer of County and Rockland Sts. was secured at a cost of $17,500.00." This was a tract of two acres, and was bought from Benjamin Watson. It contained the Gifford House, which is now the present rectory, and extended from Rockland almost to what is now Fair Street, but was then undeveloped and was soon known as Father Clark Lane, this corner being occupied by the Kelley house. In order to obtain this valuable parcel of land, Father Clark indebted the parish to the diocese to the sum of $7,000. Through the enthusiasm and generosity of his parishioners, and their cooperation in such varied activities as bazaars, strawberry festivals, Fourth of July picnics, excursions to such restful resorts as Onset, Falmouth and Newport, and what became an annual Fall Fair, the first payment of $4,000.00 on this debt was made by that first December.

Important as were these activities in behalf of the parish, Father Clark would not let his people forget their larger duties of charity, and we find notations about collections for Missions, for St. Luke's Hospital in the city, which had begun a short four years before, and for the Orphans of the Diocese. The first collection for the orphans, whose new St. Vincent's Home had been started in Fall River in this same year, brought in St. James Parish the sum of $86.00, which earned his comment in the record book -- "Comme-ci, comme-ca," -- as a so-so performance. We can almost relive the thoughts of Father Clark as he wrote out his Sunday announcements on the evening before, from such self-admonitory comments as "Whoop up bazaar," "Boom strawberry festival,» and "Minstrel show -- best talent in town." Here was a Father talking to his children, trying to inspire them to good things, but constantly in these same announcements emphasizing their spiritual welfare, the need for frequent Confession and Communion, the full measure of devotions and prayers that were to bring them close to their Divine Master.

It is time here to see what kind of man Father Clark was. In appearance, he was about five feet eight inches in height, a slender man weighing perhaps 150 to 160 lbs. He is recalled as a very pleasant man, of light complexion, known among the adults for his good humor and sincere interest in them. Dressed in the clerical black, but wearing the derby of the day and carrying a cane, his appearance upheld the dignity of his calling. He was born in Taunton, Mass., March 25,1850, the son of James and Bridget Clark. After attending the Taunton public schools, he entered St. Charles College, Maryland, in 1865. He transferred to Montreal, and was ordained to the priesthood on December 23, 1876. His first assignment was to New Bedford, to St. Lawrence Church, where he first became acquainted with many who were later to be his parishioners at St. James. After three years under Father McMahon at St. Lawrence, he was sent, shortly after the arrival of Father Smyth, to St. Mary's in Attleboro, where he remained until 1882. His first pastorate came in that year to St. John's Church in Slaterville, Rhode Island, where he labored until he was assigned to St. James in 1888.

The elderly people of the parish today recall their impressions of Father Clark, for they were the children who saw him make the rounds at school. Some remember most his kindness; some remember most his cane. The latter was used, for example, to tap on the Boor of the schoolroom to catch the attention of a distracted pupil, or, as once happened, to gather in its hook a young girl who, leaving early, had slid down the banister in the school, only to land un- aware at the feet of her waiting pastor. Certainly, he made himself well known in his parish, walking day after day through its streets on the annual census, or riding the Union Street Railway horse cars that came south on Fourth Street to Rivet, then followed their iron trail to First, and then to Cove Street and Brock Avenue. Or on his return, to ride the car northerly along Water Street, swinging westerly on Rivet, and then proceeding along Acushnet Avenue toward the city, until he was once more near his home. For further calls, perhaps to his scattered parishioners in Dartmouth, he would hire a hack, and wheel out along Dartmouth Street or Allen to Russells Mills Road to attend to the outskirts of his vineyard.

Father Clark characterized the year 1889 with the following words: "Events pursued the even tenor of their ways: nothing special: picnics, excursions and entertainments for the benefit of the parish. Sunday School established in Feb. 1888, and parochial school in flourishing condition." In such a few words, he glosses over a year's work, of constant devotion to duty, which is listed Sunday by Sunday in the announcement book.

On Thursday, May 15th, 1890, the Feast of the Ascension of our Divine Lord, the first shovel full of earth was dug on the church lot, preparatory to laying the foundation of the new church of St. James. At precisely ten o'clock in the morning, Father Clark grasped the shovel, and pressed the blade into the earth, "P. W. Ford Architect, and men and women of the parish, a large concourse of people was present." The work on the foundation began that fall, the contractor being William D. Blanchard. It was estimated that the new church would cost about $100,000.00, a tremendous sum for the times.

In December 1890, Rev. Daniel E. Doran was appointed assistant to Father Clark. The arrival of this young priest must have been a welcome relief to the already overburdened pastor. The work on the basement progressed smoothly, much of the stone being obtained from the church property immediately behind the rectory, where the parking lot is now located. This resulted in a considerable saving to the parish. Other stone, especially for the finish work, was obtained from the John B. Sullivan Quarry in Freetown. The regular round of parish duties continued during the spring and summer of 1891, with the additional concern that Father Clark showed in the construction of the church basement, becoming an almost constant overseer of the work. On Sunday, October 25, of 1891, the ceremony of laying the cornerstone was performed. Bishop Harkins graciously performed the ceremony, assisted by his Vicar General, Monsignor McCabe. It was estimated by Father Clark that ten thousand people attended, including the mayor, other members of the city government, many other invited guests and a goodly number of priests. Rev. Father Ryan, S.J. of New York gave the address, which was quoted by the Evening Standard in full as a fine sermon. The choir of St. James furnished the music, assisted by the Sunday School children and the Musical Exchange Band.

On Sunday, May 8, 1892, the Third Sunday after Pentecost, the last Mass was said in the school hall, followed by May Devotions and Benediction of the Most Blessed Sacrament. The following Sun- day, May l8th, the first Mass in the new church basement was said.

The pace had just begun for Father Clark and his curate, Father Doran, however, for the moving into the basement church merely signaled the beginning of an arduous campaign to raise the superstructure. The continuous round of normal parochial duties continued -meetings, catechetical instructions, devotions, picnics, excursions, lectures, First Communions and Confirmations, all fill the pages of the Sunday announcements books for these years, while the ordinary round of Masses, Confessions, sick calls, parish visitations and burials are taken for granted. There is a strong indication of the constant fatherly care that Father Clark felt for his people. One announcement brings this out especially, that of June 6, 1892, stating that "Rev. Dr. Stang of the Cathedral, Providence, will be at St. Lawrence Church Monday evening to hear the confessions of the German-speaking people." In a few years, this same Rev. Dr. Stang would become better known to all the people of the Fall River Diocese as its first bishop.

In 1891, St. Mary's School enjoyed its first graduation ceremony. It took place in the school hall, and there were five students in that first class -one boy, Jeremiah Coholan, and four girls, 'Mary Perry, Nellie Rau, Annie Rau and Jennie Murphy. These exercises took place on Wednesday, June 24, and were accompanied by an entertainment by the students of the other grades, about which the note is made that " ...the dumb-bell exercises and the singing at St. Mary's were features that could not be surpassed anywhere by children of their years." Another interesting fact to note is that, even in that first class, romance began to bloom, for Jeremiah Coholan and Mary Perry later became man and wife. The next day the clergy who were the honored guests repaired to St. Joseph's Parochial School to take part in that graduation also.

Having now a curate to whom he could leave the welfare of his people, Father Clark took a trip in the summer of 1892 to the north- western part of the country, going even up to Alaska. He returned to the city on Tuesday evening, October 11th, and, according to the account in the Morning Mercury, "the magnificent welcome that was extended to the home-coming pastor was evidence of the high appreciation in which he was held. A large crowd had assembled to greet him upon the arrival of the 6:40 o'clock train. He did not arrive, however, until 7:15 o'clock, coming in on the Fall River train, but the assembly at that time was even larger than earlier in the evening. Father Clark was formally welcomed by a committee of his parishioners. With a band in the lead, there was a long procession ending at St. James church. Along the route of the parade many residences were decorated. Numerous addresses of welcome were delivered in the church, which was filled with many long-time friends not members of the parish as well as his parishioners. Father Clark was the recipient of a check for $1,100 from his parishioners. It was an event in which a great many of the people present participated regardless of their church affiliation." Certainly, such a turnout must have been touching and overwhelming to a man, who, only four years before, could record on his arrival that "there was a great deal of dissatisfaction in the beginning," for it meant that he had by his zeal and love for his people won them to himself and to the Master Whom he served.

The next few years flew by with no special parochial events to be recalled. However, on June 9, 1900, a new assistant was appointed to the parish to labor along with Father Clark in the place of Father Doran. This began a career of devotion to St. James that was to last, with only a small interruption of six years, for a lifetime. On this spring day, when the days were lengthening into summer, Father Henry J. Noon came to St. James Parish.

There was a strong parochial spirit in St. James Parish by now. The people had learned to love Father Clark, and they appreciated the work done by him and his curate. But Father Clark was not one to let them forget their obligations to the world at large, and the spirit of charity was not limited to the parish lines. In 1900, a large collection was taken up for the survivors of the tremendous calamity in Galveston, Texas. This was to be followed in 1906 by a collection for the homeless of San Francisco after the worst earth- quake in American history.

Up to this time, the Sisters of Mercy were still making their long and faithful way down to St. Mary's School via the "Black Maria" from St. Joseph's Convent on Pleasant Street. Father Clark realized that the time had come for an improvement in that situation also, and on November 4, 1900, ground was broken for a new convent at 59 Rockland Street. Ten months later, on October 6, 1901, the parishioners were invited to inspect the new convent, and on November 17, it was blessed by Bishop Harkins. From then on the Sisters of Mercy became residents of the parish, a blessing that has meant much to everyone.

In 1901 also, Father Clark celebrated his Silver Jubilee in the priesthood, twenty-five years that were amazingly filled with accomplishments. A grateful parish held a Jubilee celebration for him on the night of December 23, 1901, and, after a concert and suitable addresses, presented him with a Christmas purse in appreciation of his labors.

The next day a new assistant was assigned to St. James, Rev. John T. O'Grady, who took his place to labor alongside Father Clark and Father Noon.

On September 20, 1904, the stonework on the church was be- gun. The Church Fund had been swelling during these years, the faithful area collectors making their monthly rounds for the small offerings of the parishioners, small offerings that over the span of time built into tremendous donations. In May 1905, Father O'Grady left St. James, and was succeeded by Rev. John Downey, who then joined Father Noon in helping Father Clark. With the beginning of the work on the superstructure, Father Clark had to think of the necessity of financing the soon-to-be-needed interior furnishings. He began to run whist parties in the school hall every other week in order to raise money for the side altars. That the work continued at a good rate is evidenced by the announcement on July 16, 1905, that "Hereafter, the 7:30 A.M. week Mass that is said in the church will be said in the convent; this is because of danger in building the front of the church. People can attend church there, like in Church." As the work progressed, it became apparent to the people, however, that the strain was beginning to tell on Father Clark. It was as if his own strength were being siphoned into the new structure. His eyesight began to fail badly, and he became at times unable to officiate at services. In the fall of 1906, a specialist was called in to examine the failing pastor. His curates became alarmed at his condition, and, in an effort to encourage him; they opened the new church for inspection on November 18, 1906, even though it was only partially completed. It was a great day for the pastor, but his health became worse. On the following Sunday, the people of St. James were asked to pray for Father Clark. He was confined by his sickness to bed now, and it was thought that the end was near. He rallied, however, and managed to appear in the church on Christmas Day to speak a few words to his people. He improved somewhat after that, and, though he was confined to the house, he was able to be about. In January 1907, he was disheartened by the sudden illness and passing of Bishop Stang, who had become a close friend. On Holy Thursday and Easter Sunday of that year, he was able to be in the church, but shortly afterwards was confined to his bed once again. At five o'clock on a Friday morning, May 24, 1907, Father Clark died, passing peacefully from one life to another, possibly his only regret being that he was not able to say the first Mass in the new edifice that had become his pride.

It was a sad day for the parish, and for the entire city of New Bedford, for the founder of the parish had endeared himself to everyone. The words of praise for him sounded from every side, from the important to the humble. He was buried on the following Monday, a solemn requiem being sung by his former pastor, Monsignor Hugh J. Smyth of St. Lawrence Parish. It was a day that seemed to echo the tearful sentiments of the congregation, for the weather was terrible. The rain came in sheets of water, and it re- called to the minds of many how inappropriate such weather was for the final tribute to Father Clark. Of all his qualities and failings, perhaps none was as marked as his dislike of thunder and lightning. Ridiculing himself for this fear, he nonetheless would take himself to the basement of the Morning Mercury and wait amidst the noisy presses until a storm had passed. Now, on the day of his funeral, the skies opened, and a deluge came, as if to mark the fact that this time he could not escape. The casket was taken to the railroad station after the services, preceded by the men of St. James Parish, and followed by a long line of carriages. Five special cars waited to take the funeral procession to Taunton, where he was interred in St. Francis Cemetery. He was survived by his sisters, the Misses Bridget and Sarah Clark, and by thousands of his "parish family" to whom he had been a spiritual father, a father after the Heart of Christ. Perhaps the words that best characterize the bond between Father Clark and his people were spoken in the funeral oration delivered by his friend, Father Michael J. Cook, of Fall River: "He loved the people of his parish as the fondest parent loves his children, and this love made him labor to have all under his care belong to God, heart and soul."

At the time of Father Clark's death, the Diocese of Fall River was without a bishop. Administrator was the Vicar General, Monsignor Hugh J. Smyth, pastor of St. Lawrence Church, New Bed- ford. In June 1907, he appointed the Rev. James J. Brady as pastor to St. James Church, and, at the same time, appointed Rev. Michael V. McDonough as his assistant. Both assistants under Father Clark, Father Henry J. Noon and Father John F. Downey were transferred. It was obviously a clean sweep. The people of St. James, however, showed their appreciation to the departing curates, and on July IS, 1907, presented both with gold chalices at a testimonial. On July 2, the Holy See named as Bishop of the Diocese, Rev. Daniel Francis Feehan, then pastor of St. Bernard's Church in Fitchburg, Mass., in the Diocese of Springfield. Bishop Feehan had been born in Athol, Mass., in 1888, was reared in Milbury, and pursued his studies at St. Mary's College, Montreal, where he graduated in 1876. After three years of theology at St. Joseph Seminary, Troy, New York, he was ordained on December 20, 1879. He served as Assistant in West Brighton and Fitchburg, and in 1889 was made permanent rector of St. Bernard's in the latter city. He was consecrated bishop on September 19, 1907, in the pro-Cathedral of St. Mary in Fall River.

It was obvious that the new Bishop did not like the appointment of Fathers Brady and McDonough to St. James, probably feeling that Monsignor Smyth had usurped a task that should have waited for the arrival of the new bishop. Father Brady was returned to St. Kilian's, his former pastorate, Father McDonough once again traveled with him, and Father Timothy P. Sweeney was appointed as temporary administrator of St. James Parish. Immediately after Christmas of that same year, Rev. Mortimer Downing was appointed pastor, to begin a new chapter in the history of the parish.

Second Pastorate

Mortimer Downing was born in Castletown, Cork, Ireland, on June 9, 1863, the next to the oldest of twelve children. His father was Mortimer G. Downing and his mother Katherine O'Sullivan. At an early age, Mortimer showed capabilities for education, so he attended the Irish National School. When he was seventeen years of age, his entire family -- father, mother, sisters and brothers -- came to the United States, leaving Mortimer in Ireland to continue his quest for the priesthood. He was aided by his mother's cousin, who was a Bishop. He entered St. Brendan's Seminary in Killarney, and then the Irish College in Paris. Here he became imbued with the ideals of sanctity, which were the legacies of the Irish saints and martyrs, and here also he strengthened his love for his native land. He absorbed, not only the studies, but the culture of the surroundings in this famous city of France, so that, when he was ordained on May 26, 1888, he was not only a dedicated priest of God, but one steeped in learning and art. After his ordination, he was graciously allowed to follow his family to the United States, and therefore he transferred to the Diocese of Providence, R. I. He was assigned first as assistant to St. Joseph's Parish, Newport, and there spent ten years in active priestly work. In 1898, he became assistance to Rev. James Coyle at St. Mary's in Taunton, where he established the care for the Taunton State Hospital in the city that has continued with the same dedication to this day. He said the first regular Mass in that institution, began regular Confessions and Communions for these poor afflicted ones, and this in a day when mental illness was little understood and little sympathized with. Here, also, he showed his physical courage as well as his Christ like charity, for, on a bitter cold night, January 4, 1904 -the records show that the temperature reached 22 below zero -- a fire raged through the northeast wing of the hospital. Working with the heroic firemen, doctors, nurses and hospital attendants, Father Downing saved hundreds of these patients, at the risk of his own life, a feat, as a contemporary newspaper account says, "that will long be remembered, and will probably never be duplicated." During his time at St. Mary's in Taunton, the Fall River Diocese was separated from that of Providence, and Father Downing stayed with the newly created diocese under the leadership of Bishop Stang. In 1905, he was made Supervisor of Charities for the Diocese, a newly created position, and he lived at St. Vincent's Orphanage in Fall River, of which he also became the chaplain. Here he began his close association with children that was to be his distinguishing mark in later years. In 1907, when Bishop Feehan became the successor of Bishop Stang, he appointed Father Downing to the pastorate of St. James, where he arrived shortly after Christmas of that year.

Father Downing, at the time he came to New Bedford, was a man of forty-three, his hair now iron gray, his features chiseled into a sharp profile, the whiteness of his complexion giving him almost the look of fine marble. He was not a tall man, but both the physical and moral strength of him were evident in his very frame. He was never known to wear an overcoat, even on the coldest days, but his spare frame gave the impression of being adequately warmed by the spirit that burned within him. He was known far and wide as a magnificent speaker, generously endowed with a brilliant mind and a descriptive tongue. It was nothing for him to speak thirty, forty or fifty minutes, becoming so caught up ill his own eloquence that he fired the imagination of his listeners, and they never tired of listening to him. He was a very pious man, and, if anything is to be remembered of him at all, it is this quality. He was known to be very much in love with God, and considered his duty to his Master the great task of his life. Never deviating for a moment from what he believed to be right, never hesitating or fearful in hewing strictly to the line that his conscience dictated, he was one of those of whom we say: "They were giants in those days."

When Father Downing first came to St. James, the church was in the process of being completed. It had been opened for inspection, as noted before, on November 18, 1906, and was dedicated by Bishop Feehan on November 24, 1907. The church was described in the newspapers of the day as magnificently light inside, there being as yet no real decoration, no stained-glass windows. The sun poured through the temporary plain glass panes in profusion, and the whiteness of the plastered walls gave an impression of tremendous purity. The church itself was 170 feet in length, and 65 feet in width, with the transept extending 10 to 29 feet on each side. The tower soared 175 feet into the sky. The walls were granite, and rock face ashlar, with granite trimmings. The exterior doors, made of seasoned pine, were covered on the inside with white oak, and on the outside with cypress. The interior doors that separated the vestibule from the church proper were of finished white oak, as were the hand carved pews, pulpit and altar rail. The altars were of Italian marble, the two smaller ones in- scribed "In Memory of Rev. James F. Clark, First Pastor of St. James Church, New Bedford, Mass." The main altar, twenty feet high, is inscribed "Erected in Memory of Michael and Mary Noon by their loving children." This main altar and the beautiful Stations of the Cross, which are themselves one of the finer distinctive features of St. James Church, were donated by Father Noon, when he was assistant to Father Clark. It is interesting to note that the gold tabernacle key was given by the children of St. Mary's School. The seating capacity of the church was approximately 1100 people. As yet, there was no organ, nor were there the stained glass windows.

The immediate aim of Father Downing was to install the much needed stained-glass windows, and he applied to a company in New York for designs. At the same time, he realized that there was a tremendous debt upon the church now, and that the finishing touches would add to that heavy burden. He began, therefore, to speak of "Memorial" windows, the first to be dedicated to the late Father Clark. He continually urged the people to give to one collection or another, to support a picnic or excursion or an affair, by placing before them the thought of the desired windows. On August 2,1908, for example, he announces with the sound of impatience and desire still breathing from the pages, "Could we get the windows by Christmas?"

At the same time, Father Downing had not forgotten nor neglected his spiritual duties. He concentrated on the moral welfare of his parish to the extent that the people were constrained to throng to his Lenten sermons, his Masses, his Sodality Meetings. It is this last that stands out in the memories of those who recall these times. The Children of Mary Sodality met after Vespers on Sunday afternoons, and the lower Church was filled from front to back with these young unmarried women. No one dared to miss, for it would be noted by the energetic pastor. And, after the prayers were said, Father Downing would speak to them of the Blessed Mother, of virtue, of sanctifying grace, of a hundred different inspiring topics, and there would not be a whisper or a cough or a moment's inattention. His Irish eloquence coupled with his own sincere piety opened to them glimpses of the real work of God in their souls.

The younger children of the day, those who were still under catechetical instruction at the time, and those in St. Mary's School, were much loved by him, but many a boy would remember how strict and rough he could be on the erring. A cuff on the ear, or a clout with the breviary would be the first realization that the young sinner would have that he had been noticed by this clerical monitor who strode up and down the side aisles of the church while classes were in progress.

The statues of the Blessed Virgin and of St. Joseph, which were to grace the side altars dedicated to them, arrived in December of 1908, and on the Feast of the Immaculate Conception were blessed and installed.

The great collection of the year for Father Downing, outside of those needed for the advancement of St. James Parish, was that taken up by the diocese for the Holy Father, under the name of "Peter's Pence." Long years before, Father Downing had watched his fellow classmates leave for the mission lands after ordination, and had shaken hands with them as they, in the words of one, asked him to "pray to God for our martyrdom, Father." He felt humble about his own work when he considered the danger and peril that these men of God faced. And each year, then, when the Peter's Pence collection came around, he spoke to his people earnestly and long of their obligation to these mission priests. It became here at St. James, and later on at St. Francis Xavier, Hyannis, his boast that his parish led the diocese. On July 25, 1909, he pleads, "Last year we led the diocese. Shall we do so again?" Perhaps, in the years that passed, it was the grateful prayers of these missionaries and their peoples that have given so many graces to St. James Parish, and to Father Downing.

One of the first activities begun by Father Downing, which was not limited to St. James Parish, but which found its nucleus there, was the formation of the Young Men’s Catholic Total Abstinence Society. Founded here in 1907, within a short five years, it boasted of four hundred and eighty members. Besides its activities in regard to its natural liquid enemy, alcohol, it became the proud parent of a fine marching fife and drum corps, composed of the sons of its members. This naturally led, later on under Father Noon, to the formation of a strictly parish boys' organization, the St. James Cadets, which, garbed in splendid sailor uniforms, became the pride of the parish. The Y. M. C. T. A. S. lasted until 1928, when it disbanded due to membership decrease. A reunion of St. Mary's School Class of 1910 members was held in 1941, and, among the fifty or so original members who showed up at this, ways and means were discussed for the revivification of the organization, even to the point of electing officers once again, but nothing came of these plans.

The names of Father Downing’s curates at this time come fast and furious as a roll call during these years, none staying very long. His first assistant was Rev. Timothy Duff, coming in January 1908, a few days after Father Downing himself. One year later, in January 1909, Rev. George McNamee came to the parish. In December of that same year, Rev. John Kenney was appointed, and in August 1910, Rev. John L. McNamara, who was to remain at St. James until 1925. In June 1911, Rev. Martin Fitzgerald became an assistant.

On August 29, 1909, there is a note in the announcements to the effect that "those beautiful chairs and priedieux in the sanctuary and a throne for the bishop are a new gift of St. James from a generous friend. The designer, carver and donor deserve our special gratitude, God bless them." The interior furnishings of the Church were being completed, and there began to appear the sure artistic touch and architectural genius of the pastor. It was decided that the upper church needed an entrance from the rectory directly into the sacristy. At this time, the south stairway descending to the basement opposite the sanctuary was balanced on the north by a stairway of similar design. This northern stairway was covered over, and only its lower level retained to allow access from the north lawn into the basement. Overhead, a tile floor was installed, and a new granite entrance was made, harmonizing with the entire architecture of the Church. This entrance was approached by a graceful bridge that arched the span from the top of the banking to the entrance into the church. Even today this is called the "bridge entrance," and the outdoor electrical fixture is known as the "bridge light." This new addition to the church, executed so that it enhanced the original design, not only provided better access for the priests coming from the rectory, but enabled the aged and the feeble a less arduous entrance to the church than the long climb up the imposing front steps.

The year 1913 came, and the long-desired windows still had not been installed. The main difficulty here was that, with his desire for perfection and his cultivated taste for what was artistically correct, time and time again Father Downing sent the windows back for minor corrections and changes. By the summer of 1913, he had installed perhaps two of the windows. The windows themselves were a triumph of artistic beauty, the very conception of them being a mark of great talent. They represent the fifteen mysteries of the rosary, and are so delicately and colorfully executed that they are an outstandingly distinctive showpiece of the diocese. To say one's rosary while contemplating the particular window for that mystery is to find oneself filled with rich meditation, the imagination being given a beautiful scene upon which to build its reflections. Meanwhile, the colors, especially on a brightly sunny day, spill over the pews and towering columns to transform the church interior into a warm, prayerful house of God. The organ that had formerly been used in the original church basement was now in the magnificent choir loft, awaiting its replacement that so far had not been considered or contracted for. As Father Downing had declared in the first announcements, «There will be no organ until the present debt is paid."

On September 7, 1913, in the midst of a sudden and tremendous thunderstorm, St. James Church was struck by lightning. May we here quote from the Evening Standard for a description of that event? «St. James Catholic Church on the corner of County and Rockland Streets was struck and the slating on the roof scattered widely. The bolt, which struck the spire of St. James Catholic Church, sent a shower of slate, chips of wood and nails hurtling to the streets and crashing down upon the sidewalk and in the yards on the opposite side, to a distance of 150 feet from the Church. The exact extent of the damage to the building was impossible to learn before daylight. Rev. Father Downing, pastor of the Church, made an examination of the interior of the edifice, but was unable" to find any indication that the lightning had penetrated the spire." This event must have made Father Downing quite anxious in regard to the safety of this new church, upon which he still owed $45,000.00. At the time of the lightning bolt, about 11 o'clock in the evening, Father Downing was sitting in his study, watching the storm through the window. On hearing the crash sounding so close, he realized that it must have been the church that was struck, and he grabbed a candle, battled his way through the storm to the church, and began to climb the stairway to the tower, his way lighted only by that small flickering flame. It was always said that Father Downing was afraid of no one and no thing, and this night he proved it again, with the wind howling about his ears, and the church tower flashing with the continuous lightning bolts, while he inspected his church and assessed the damage. What he could have done if he had found anything amiss is a question he probably did not even ask himself; this is where he thought he belonged, and therefore this is where he was. Luckily, the damage was slight, and the wild night could be looked back on with relief.

At this particular time, an even 0£ sadness occurred in the parish. Exactly what happened we do not know today, but suffice it to say that Father Downing felt himself placed in a position that would compromise his principles, if he acceded to Bishop Feehan's request. Who was right and who was wrong in actuality does not matter today, but the strong wills of the two men clashed, and Father Downing, adhering to his own strict code, tendered his resignation to Bishop Feehan. He announced his decision on September 21, 1913, to a startled and heartbroken congregation, while the tears rolled down his own face. Perhaps using his own words spoken at the 10:30 o'clock Mass that morning will best explain the matter.

"I have to make an announcement at which you will not be surprised, for I have already announced the matter at the other Masses, and news travels fast through a parish. In a quarrel or a fight, I allow that my heart is like a lion's, but when the question is one of parting, it is the heart of a child.

"I am no longer pastor of St. James. It is pretty near six years, since I came here, and I have given the best service in me, poor though it may have been. It was my best. My heartstrings have been twined around your children, and the hardest struggle I have found in making this change is to give up the little ones.

"This is not the act of a moment. I have carefully considered it for some time before I laid my resignation at the feet of the bishop. I am going away from you with the kindliest feelings, with not one thing in my heart against anyone here. I know I have spoken straight and I have been strict, but I had no favorites, but dealt with everybody alike with the one object in view of bringing you all nearer to God. How well I have succeeded only God knows. You have been patient with me and as a parish supported me. To the different societies of the parish, to the choir that has sung here since I came, I feel very grateful for their labors and their support.

"To you, my dear brethren, I say again that it broke my heart to leave your little ones. It seemed best that I should resign the parish and I go to a much smaller one. I have but a

single word, "Goodbye" to say to you, and I beg the Lord to bless you all."

When he finished there was scarcely a dry eye in the church, including his own. After Mass, people pressed upon him to change his mind, but he could not. He did reveal to some, where he was going, to St. Francis Xavier Parish, Hyannis, a very small place then on Cape Cod. It is said that, when he arrived there and walked down the center aisle of the poor, ill-kept church, that he said to his Lord in the Blessed Sacrament, "If it's good enough for you, Lord, it's good enough for me." And that sentence, more than anything else, typifies the inner soul of the man.

He was to return to St. James once more, for a reception tendered him by the new pastor, Father Henry Noon, and by the grateful parishioners of St. James. This took place in St. Mary's School Hall, where he was presented with a purse by Joseph P. Kennedy, the spokesman for the parish, who said, "During his few years with us he has by his earnest, unselfish, tireless efforts brought this parish to its present proud position, for it is undeniably the first parish of the Fall River Diocese. Other parishes may have larger numbers, their members possessed of more worldly goods, but diocesan records prove the accuracy of our claim of supremacy. Father Downing should be proud of his record, of his accomplishments in spiritual and material things." Father Downing himself, noting the sobs that sounded throughout the hall now and again, spoke with his accustomed eloquence on this occasion. "The sobs and tears," he said, "have for me much more value than the coin, though they cannot be cashed in for much in the business world in which we live. They have, however, a value, which the angels know, for some of these pearly drops can purchase heaven's choicest treasures. ...One request I have to make of you. Continue to think of me and pray for me; for though our external relations are changed, inasmuch as the soul can rise above the limitations of time and distance and every other human interdict, in thought and affection you shall still continue to be my people, and your children will still be my little ones. May God hold you in His keeping. Good night. God bless you.

Father Downing lived the rest of his life in Hyannis, building St. Francis Xavier Parish also to a point of eminence in the diocese, and being to these people also what he had been to St. James, a master of eloquence, a deeply spiritual priest, a loving father concerned with his "little ones." He died there in his 80th year on December 15,1942.

To a priest "Father" is not an empty title. With ordination there is forged a mysterious bond that becomes more and more evident to him as the years pass. From the beginning, he cares about his people. He sorrows with them; he rejoices with them. By some divine machination, his heartstrings are entwined about his parishioners. If this is true of the priest whose oils of ordination still glisten wetly upon his palms, if it is true of the priest who stands before the altar of his Master to introduce himself for the first time to his congregation, then what depths of meaning does this priestly Fatherhood have to a man who spends forty-one years in the same parish. And Rev. Henry J. Noon was this kind of father to St. James Parish. He came as an assistant to Father Clark in 1900. He left in 1907. He returned as pastor in 1913 and remained until his death in 1947. All those years he gave himself to St. James Parish -- he was St. James Parish. He was father, guide, consoler, director, admonisher, all the things that are implied when we say first of all that he was a priest.

Henry J. Noon was born in Fall River, Mass., on July 18,1874, the son of Michael J. and Mary Noon. Educated in the public schools 0£ that city, including attendance at the B. M. C. Durfee High School for a year, he completed a course of four years at St. Michael's College, Toronto, Canada. He attended St. John's seminary, Brighton, Mass., and was ordained by Bishop Beaven of Springfield at the Cathedral of the Holy Cross in Boston on December 22, 1899. His first assignment was to St. James Parish, New Bedford, where he labored for close to seven years with its founder, Father Clark. Shortly after Father Clark's death, he was transferred to Sacred Heart Church in Taunton, where he remained until January 1908. His next assignment was to the Cathedral parish, St. Mary's, in Fall River, where he served as assistant until 1911. In that year, he was given the pastorate of St. William's Church in Fall River, and remained there, until his assignment as pastor to St. James on September 26, 1913.

From the first, it was noticeable that Father Noon was a different type from Father Downing. Where the latter had been an eloquent speaker with gifted phrases, Father Noon's sermons were of the ordinary, everyday sentence, the common, homely message of a man of the people. Where Father Downing's special talents were of the artistic, cultured sort, inspired by a poetic bent, Father Noon was especially gifted in the administrative field. His very first act as pastor was to pay tribute to his predecessor, and he worked with a grateful parish to produce the testimonial we have already described for Father Downing.

One of Father Noon's great concerns was the reduction of the debt on the church. Father Downing had in his tenure cut it by half, so the new pastor decided to reduce it still further each year until it was taken care of. There were, however, additional things to be done first. He called in the window representative, and, realizing his own inadequacy in this artistic field, ordered him to install them immediately, using his own judgment as to their final perfection.

At this particular time, Pleasant Street extended only as far south as Grinnell, ending in a dead end at what was known as the Wood property. This piece of land, extending from Grinnell to County to Washington Streets, was purchased by Father Noon, the building renovated, and it was then leased to the Franciscan Missionaries of Mary for a convent. The convent opened on July 5, 1914, the Sisters interesting themselves in the care of the poor, the sick and the troubled. Shortly before this, on June 19, 1914, Rev. Stephen Magill came to St. James as assistant. Father Noon also realized that the church must keep abreast of the times, and thus, on November 29, 1914, after a period of installation and repair, electricity was used for the first time in the church. The fixtures were attached to the stately columns, branching out in clusters of bulbs, in the fashion of the day.

The world in this year had just fallen over the brink into war. The assassination at Sarajevo was an event that, as yet, only fore- told to the most prophetic few that the beginning of a great conflict had begun. In the United States, for the next three years, there would be life as usual, the only difference being the sympathy and aid for those suffering the evils of war on what was still considered "the other side of the world." The concern of Father Noon was for his own people, and the daily devotion to bringing them closer to Christ through the parish activities continued unabated. Sunday Masses, weekday devotions, confessions, tridua, novenas, missions, special sermons flow in and out of the announcement book like an incessant tide, while the material needs of the parish were aided by picnics, excursions, lawn parties, etc. On June 21, 1915, Rev. Francis J. Maloney came as an assistant, but remained only a short time, after which he was sent to Catholic University for further study. On January 16, 1916, Rev. Charles C. Conaty was appointed assistant, and, on October 1, 1916, Rev. Hugh A. Gallagher.

The concern of Father Noon for his parishioners was a constant one, and he saw the miseries of particular families and the heartbreak to others caused by alcohol. He was not alone in his desire to do something about this. Monsignor Cassidy in Fall River was giving his famed sermons on temperance. And the two communities of New Bedford and Fall River, as well as others, were being aroused to a point where the battle over the granting of licenses to saloons, clubs and drugstores reached a fever pitch. Father Noon was very much against the granting of licenses at all. In the Sunday announcements of November 26, 1916, he declared that "of 109 saloons, 30 are in St. James Parish, plus four clubs and countless drug stores." In this crusade he joined with the Protestant clergy, and especially with the well-known Evangelist Billy Sunday, who came to New Bedford at this time to hold rallies against the granting of the license. Father Noon put out a booklet containing twenty-five questions on the subject of alcohol and saloons, and gradually aligned behind him the rest of the Catholic clergy in New Bedford. Monsignor Cassidy spoke here at New Bedford meetings a number of times, and gradually the pressure built. It was estimated a few days before Election Day, that the "dry" forces would win, and to help in this battle, the "Temps" made a house-to-house canvass distributing literature and urging each family to vote New Bedford dry. The campaign failed, however, New Bedford remaining wet by a slight margin, although Fall River was voted dry. Father Noon counted himself as satisfied, however, for he had been encouraged by the work done by responsible people in the campaign. The great national experiment in this regard was to come a little later, in 1920, when the Volstead Act was passed by the United States Congress, making the whole nation legally dry.

By now the war had come very close indeed. The newspapers were filled with plans of battle, with front-line stories, and with the atrocities visited upon the innocent, as happens in every war. The heart of the American people was caught up by the plight of the tortured children of Belgium, and, in St. James Church, as elsewhere, a collection was taken up to ease their suffering. Men of the parish were now entering the service, a start having been made in preparation for our entering the conflict. Army brown and Navy blue were being seen in every community. And where Catholic men enlisted, they found their priests beside them. The first to go from St. James was Father Conaty, who was commissioned in the United States Army. He was one of Father Noon's "boys," and Father Noon kept a close eye on what was happening. The patriotism of the pastor showed itself in many ways. He entered with zest into such plans as the "Home Gardening Committee," being given charge of eighty plots of land to distribute for wartime truck gardening. He boosted the sale of Liberty Loans, so that the country might be supported in this dangerous hour. He promoted the formation of a Red Cross Auxiliary Unit in the parish, inviting the women to attend. And he announced that for those in the different services, four Masses would be offered each week in St. James Church.

Assigned to St. James next was Rev. Simeon O'Rourke on December 2, 1917. He did not stay very long either, entering the United States Navy and being assigned to the Charleston Navy Yard. Fort Rodman now being a place of bustling activity, it was necessary that the spiritual needs of the soldiers be taken care of by St. James Parish, and Mass was said for the first time at the fort on June 9, 1918.

Beginning January 6, 1918, due to the lack of coal for civilian consumption, Mass was said during the week in the church basement, still kept in good condition for the holding of services. Only on Sundays was the upper church used. It was at this time, too, that Father Noon announced a final drive for the paying off of the debt on the church. He told his parishioners that, having paid $12,500, there now remained on the thirtieth anniversary of the founding of the parish exactly $30,000. His plan was simple. He asked that one thousand people in the parish pledge to give thirty dollars each, quite a good donation in these troubled times. It is to the glory of St. James Parish that the people responded magnificently. Families cashed in Liberty Bonds; dollars were set aside from pay envelopes. Collections were made at regular intervals. It was a drive that not only succeeded beyond measure, but also demonstrated the affection and loyalty of the parishioners for Father Noon. A visiting missionary said in amazement that it was the first time he had ever heard of people ringing a rectory doorbell to hand over money to the church. On the 4th of July 1918, the $30,000.00 debt had been liquidated, and an additional sum of $18,000.00 remained to be used on the redecoration of the church building, a task that had been long in the waiting. The pristine purity of the white walls and columns had succumbed to the ravages of time, and these were now drab and dingy. The gas lamps had been replaced, but the heat traces and smoke pockets they had caused remained. Father Noon began his plans for a complete redecoration of the church, to take place after the war was over.

Meanwhile, the World War continued, and families in St. James Parish felt its touch through the sacrifices of their own sons, brothers and fathers. The announcements, Sunday after Sunday from the pulpit of St. James outlines developments on the home front.

Sunday, January 27 -- There will be a meeting of the Knights of Columbus on Thursday, Jan. 31, in regard to the drive for a war fund.

Sunday, May 19, 1918 -- Patriotic meeting for conservation of food on Thursday at 7: 30 in the High School Hall.

Sunday, May 19, 1918 -- Father Conaty has arrived safely on the other side.

Sunday, June 9, 1918 -- Today the first Mass was said at Fort Rodman (And here we find a personal note.) Eighteen years ago today (June 9, 1900,) I first came to St. James. Thank God for it.

Sunday, July 14, 1918 -- On Monday, July 15, at 8 A.M. Requiem High Mass for Henry Cummiskey killed in battle in France, June 23rd.

Sunday, August 4, 1918 -- Flag raising in afternoon on convent grounds.

This last was a special demonstration of the patriotism of Father Noon. On this particular Sunday, the flagpole that still stands to the north of the Church, and acts as a sort of pivot for the church grounds, was surrounded by members of the parish. For weeks Father Noon had been collecting the names of those in the service, primarily for remembrance in the promised four masses per week. But now the grand total - 427 - was unfurled on a service flag that flew immediately beneath Old Glory over the people of St. James. It was a soul-stirring moment, and the speeches, ceremonies and prayers made it a day to be remembered. Speakers at the occasion were Congressman Joseph Walsh, Rev. Arthur Vaschalde of Catholic University, and Rev. Matthew For- tier, S.J., Dean of Fordham University.

On September 15, 1918, Rev. William Corr was appointed assistant to the parish, but remained only a short time.

In the fall of that year, 1918, war was not the only scourge. A plague of "Spanish influenza" had broken out in the army camps, and was carried home by the afflicted soldiers. The sickness be- came rampant, and family after family was affected. The priests of St. James Parish were called out again and again to give the Last Sacraments, sometimes anointing three or four times in a single day. The priests at the time were, besides Father Noon, the pastor, Father McNamara, who himself was not well, but who at- tended the sick in the special isolation ward at St. Luke's Hospital, and Father Gallagher, who took care of those being treated at the Isolation Hospital at the City Infirmary, and those in the Methodist Church, which had been converted to a hospital also. There seemed not to be one single family that was not touched at one time or another by this dread disease. Sadly, there seemed to be little knowledge medically about its cause and control. Advertisements appeared in the papers extolling one remedy or another. Sadness came to St. James Parish now, for in addition to the many sons and daughters of the parish who were stricken fatally by it, there came news that Father O'Rourke had contracted it at the Charleston Navy Yard. He was brought to his mother’s house in Fall River, and there passed away. St. James Parish, and Father Noon, were grief-stricken by his death, and arrangements were made to attend the funeral at St. Mary's Cathedral. The members of St. James Cadets, the members of the two bands of the Temperance Society, and many members of the parish marched in the doleful procession that made its way from the O'Rourke home on Second Street to the Cathedral for the chanting of the Office of the Dead on Sunday, September 22, 1918. A sidelight of this sad event, relieving somewhat the bleakness of the day, is that recalled by one who was a youngster at the time, that, since the "Temps" had no license to parade in Fall River, they were arrested by the police after the procession, their truck confiscated, and they had to return to New Bedford via the open trolley that connected the two cities. The funeral took place the following morning, and St. James Parish attended en masse. An additional Mass was offered in St. James Church on Tuesday, the 23rd, at 8:00 A.M.

The influenza continued its ravages. The Sisters of Mercy began to serve as nurses at the City Infirmary, which was now filled with the seriously stricken. Day after day, they gave themselves in care of these patients, and wrote a glorious page for themselves in the history of the Order. God was with them, and with the priests of St. James, for, with the sad exception of Father O'Rourke, no priest or Sister of Mercy in the parish contracted the flu.

Public officials began to ask for the closing of all places of assembly, and we find here the announcement of Father Noon in this regard on September 29, 1918. "On account of the epidemic of grip the mayor requested churches closed and no services. That is the reason why I did not take any offerings. I wanted to show our churches are open for devotion and not money." We can see here the heart of the pastor being torn between the strict con- science that demanded the worship of God, and the welfare of his people. And he did not wish to be misunderstood in his position. It was Bishop Feehan, however, who made the decision, and on October 6th and 13th no Masses were said publicly in any church in the diocese. "The epidemic of Spanish influenza caused the bishop to ask us to dispense with all public services. The Governor, the local and state boards of health, the mayor of the city and all civil authorities interested have requested this move." Shortly thereafter, the plague began to wane. In New Bedford there had been over 11,000 people stricken by the disease, with more than 500 deaths. Wednesday, October 9th, and Sunday, October 13th, were the worst days, there being 38 deaths on each of these days. The total financial cost to the city came to $65,000.00 representing the payments to be made by the city government for different facilities and places contracted for by the city. The epidemic was over. Families drew nearer together in their sorrow. And priests and Sisters, who had been fearless in their care for the sick, had become heroes to the parish.

It is time here to say a word about one particular Sister of Mercy, who will always be one of the brightest stars in St. James' sky. This was Sister Mary Hilary, R.S.M., who came to St. Mary's School to teach in September 1905. She ended her teaching career there in 1940, remaining in residence at the convent on Rockland Street until 1954, when it was necessary for her, because of failing health, to go to the Sisters' Infirmary at Mount Saint Mary's Con- vent, Fall River, where she passed away March 6, 1955. Sister Mary Hilary became to St. James' parishioners the symbol of the Order. When she began the habit is not known, but Sunday after Sunday, year in and year out, she walked from the convent to the City Infirmary, a distance of approximately two miles, to visit the sick and aged there. And on many a Sunday, she would then walk from the City Infirmary to St. Luke's Hospital, and make the rounds there, cheering the patients and bringing them the spirit of Christ. For her innumerable kindnesses, for her unending supply of "lollypops," Sister 'Mary Hilary will never be forgotten. May we say sincerely that all known saints are not yet canonized?

Independence Day, 1920, was a banner day for St. James Parish. On that day, with the festive air always associated with the Fourth of July, there was added a unique celebration for the parish. The crowds gathered in the convent grounds (where the church parking lot is now located), the different bands and groups paraded to their different locations, the dignitaries, who included Father Noon, his assistants, civil officials, and the speaker for the occasion, Msgr. James E. Cassidy, Vicar General of the Diocese, mounted the platform erected for this day, and the mortgage on the church was burned. It marked the result of years of collections, entertainments, and sundry efforts, with this goal in mind. Father Noon realized that soon there would be additional debts, mainly because there was need of extensive decoration and repair, but the fact that St. James parishioners had shown such devotion and perseverance over the years was heartwarming to contemplate.

On November 5, 1921, Rev. Francis Duffy was appointed Assistant to the parish. In that same year, the issue of women's suffrage having been resolved in 1920, Father Noon urges, "We exhort every woman of the parish to register on the voting list. Women have the right to vote. Should exercise that right. It is senseless to let this matter go by and not notice it." In all aspects, Father Noon desired his people to act as good citizens, and he frequently exhorts them to fulfill their role in the community.

The City Infirmary, off Rodney French Boulevard, now counted among its residents many Catholics. These were the indigent, both native-born and aliens, who had to be taken care of spiritually as well as physically. On March 5, 1922, on the First Sunday of Lent, the Holy Sacrifice of the Mass was celebrated for the first time, at the almshouse, being said by the Rev. John L. McNamara. A chapel was set up for the use of both Protestants and Catholics, and, until the City Infirmary was closed for good in the year 1957, every Sunday and Holy day saw the priest from St. James arrive in the almshouse yard, bringing with him an altar boy assigned to this work, and the Mass began at 8 o'clock in the morning. After the Mass, the altar was stripped, the vestments and other impedimenta were put away, and the chapel left in readiness for the arrival of the Protestant chaplain, who conducted services there a short time later. Once a month, immediately following the Mass, the priest would remove only the chasuble, and, wearing the alb, cincture, stole and humeral veil, would proceed through the almshouse proper bringing the Blessed Sacrament to those bedridden who wished to communicate. Each Saturday would mean a preparatory trip to the institution for the purpose of hearing Confessions. In later years, when Social Security, Old Age Assistance, and modern welfare laws caused the number in the City Infirmary to dwindle until only those ineligible for such payments, e.g., non-citizens, were left, there were only very few who attended the Mass or received the Sacraments there. The City Infirmary became a pathetic place, with its own depressing air, and the priests of the parish were not sorry to see it closed rather than continue on these terms.

Father Noon, we have said, was primarily an astute administrator. He looked ahead to the time when the church would have to expand, and, with this in mind, on Monday, May 29, 1922, he purchased the land on the corner of County and Fair Streets, rounding out the entire frontage of the block. At the same time, the Young Men’s Christian Total Abstinence Society gave its building on Water Street to the parish, and were, in turn, invited to use the house still situated on the newly purchased land next to the rectory. Here, in the announcements, we find a dream that was never realized, for, in connection with the Water Street building, Father Noon writes: "I intend to have a parish home there." On July 7th of that same year, the same Society gave $21,000.00 to St. James Parish. With this incentive Father Noon purchased the property almost directly across from the rectory, a tract of land extending from County to Purchase Street, one part of which is now a church parking lot, and the other No.230 County Street. At this time, of course, there was a building at 191 Purchase Street, and this was soon put to good use by the parish also.

The furthest reaches of the parish, however, were not those that extended along the point to Fort Rodman, but those in another direction, which included all of South Dartmouth. The people in this territory were finding it difficult to attend Mass and other services at St. James. Father Noon, on October 6, 1922, purchased land in South Dartmouth, and in March of the following year, also purchased the former Congregational Church on Elm Street. At this time the pastor had two projects under way. The first, announced in December 1922, was the beginning of a parish center that would be known as the Father Clark Memorial Building. The second was the new St. Mary's Church in South Dartmouth. To obtain the former, he began a dollar-a-month club for contributors. To obtain the latter, he proclaimed that the offerings from the Lenten devotions would be used for different articles of church furnishings in Padanaram, for example, in 1923 for Stations of the Cross, in 1924 for pews, in 1925 for stained glass windows. The new church was dedicated on June 16, 1923, at the 9:45 A.M. Mass.

On May 27, 1923, Trinity Sunday, an event of double importance occurred that marked the spiritual maturity of St. James Parish. On that day, the two first vocations to the priesthood from the parish were realized. At the 9:45 A.M. Mass, a First Mass was sung by Rev. Joseph Welch (now pastor of St. Thomas More Parish, Somerset, Mass.) and at the 11:45 A.M. Mass, a First Mass was sung by Rev. James J. Gerrard (now Bishop Gerrard, Auxiliary Bishop of the Diocese, Vicar-General, and Pastor of St. Lawrence Church, New Bedford). Each gave his blessing to the people after Mass. These were to be the first fruits of the labors of priests and parishioners, but were to be followed not too long after by others.

Events swiftly followed one another in 1923. On June 10, the new St. Mary's Church in South Dartmouth was dedicated, and the first Mass said at 9:45 A.M. In that same year, Father Noon continued to purchase land in the immediate neighborhood of the church, acquiring the land and buildings on the northeast corner of County and Rockland Streets, at No.238 County Street, and at Nos. 71 and 75 Rockland Street. On August 5th of that year, Rev. James E. Smith was appointed curate.

Father Noon began the renovation of the building at 71 Rockland Street, and on December 17th a woman's clubroom was opened, and their society was known as the Father Clark Guild. On the day of the grand opening, an orchestra was hired, and the entire parish invited to inspect the newly refurbished building. On that opening night 552 women of the parish registered in this parish guild, and by January 13, 1924, the total membership reached 658. The clubrooms were open every afternoon and evening for the benefit of the women, and soon afterwards, in September of 1924, a Guild library was formed. There were also classes begun, with great instructors in a variety of fields, and the women, especially those looking forward to beginning their own homes, could learn sewing, millinery, basketry, cooking, music, dramatics, singing and other accomplishments. The Father Clark Guild was an active society, and its meeting place a beehive. Father Noon also was cognizant of the fact that many members of his parish had come from other lands, and were missing out on the benefits of citizenship. So the Guild rooms soon saw the beginning of naturalization courses, which were well attended. The land to the west of the Guild was utilized as a playground for girls.

On December 22, 1924, Father Noon celebrated his Silver Jubilee in the priesthood, and a grateful parish tendered him a tremendous testimonial on this occasion. Even though he had said that he wanted no celebration, he was over-ruled; he was forced to hear the speakers praise him and to point out his priestly qualities. In gratitude to the parish both for the testimonial and the gift given him, he announced that he would not take up any Christmas Collection that year as his way of saying thanks to them.

On October 4, 1925, Rev. Edward L. O'Brien was appointed assistant, replacing Father McNamara, who had been with the parish since August, 1910, coming in the pastorate of Father Downing. A reception was held for him by the parish on the 18th of October, wishing him God's blessings in his new assignment as pastor of St. Mary's Parish, Barrowsville, Mass.

On November 8, 1925, Rev. Edward L. Dowling came to the parish as assistant.

The time had come, in the mind of Father Noon, to begin the long-delayed work of redecorating the church. As we have mentioned before, the interior was no longer pure white, but had darkened with the passing of years to a dark gray. There were heat marks and stains noticeable, and the sanctuary floor, which was wooden, had become worn. Having been saving for this for a few years now, and having as a base the $18,000.00 oversubscribed in the drive for clearing the mortgage, Father Noon decided to close the upper church entirely, and to have services in the lower church as long as was necessary. On August 16, 1926, he announced this policy, which was to be in effect until February 1927, a full six months. It was estimated that the work would cost $75,000.00. On February 27, 1927, on the occasion of Forty Hours Devotions, the church was reopened, and the people thronged to see what had been done. On that occasion, Msgr. James E. Cassidy, Vicar General of the Diocese, gave the sermon. It was agreed by all that the long wait had been justified. The interior of the church made it a showplace, and the descriptions in the different city newspapers of that day give enthusiastic testimony of the reaction of the people. The Evening Standard gives this description: «From an all white interior unrelieved by color, the nave has been converted into a place of beauty into which pastel shades are harmonized to provide a colorful setting for worship. Sky blue, cardinal red and gold have been utilized in the motif of decoration. Interest centers in the sanctuary where the walls have been decorated with gold and cardinal stencil. Rising above the lower walls, the combination of blue and gold is used. Symbolic representations of Biblical characters have been painted in the sanctuary by Carroll Bill, a Boston artist, and the great doors opening into the sanctuary have been relieved of their somberness by flutings of cardinal and gilt. A new white stone floor has been laid in the sanctuary and a new raised floor in front of the altar rail has been constructed. The same cardinal-gold and blue-gold design has been used in decorati