The Art Glass Windows 

in the 

Chapel of St. Stanislaus Seminary 

Florissant, Mo. 



INTRODUCTORY 

IN P R E S E N T I N G this souvenir of our chapel windows to our friends and benefactors, we feel that we are adding another tie to those that already hold us in so close a union of the spirit. In 
these reproductions are presented to our friends images which symbolize 
the aspirations that sustain the efforts of the young Jesuit to train and 
mould himself to be a fit instrument in God's hands for achievements 
similar to, if not rivalling the inspiring record held before his eyes in 
glowing glass. 

In this little souvenir his friends and dear ones can see and share with 
him the same heavenly inspiration that makes of his days and months 
and years one prolonged desire to fit himself for one or any of the great 
works for God's glory and his fellow man's salvation, which the Society 
of Jesus has utilized throughout the four centuries of its eventful exist-
ence. There are reminders here of the Spiritual Exercises, the very 
source and soul of its life and energy; of the promise of Divine protec-
tion at Rome granted to St. Ignatius, a promise which remains a symbol 
of the almost uninterrupted love of one Sovereign Pontiff after another, 
as well as of the Society's unparalleled devotion to the interests of the 
Church and to the person of Christ's Vicar on earth; of the work of 
the Sodalities in establishing the reign of Christ's Mother in the hearts 
of the young; of the devotion to the Sacred Heart of Christ so provi-
dentially entrusted to the Society for re-enkindling throughout the 
world the cooling love for its forgotten Redeemer. In the quiet retire-
ment of this house of prayer the young Jesuit is encouraged to acquire 
in their perfection the quiet domestic virtues which though hidden from 
the eyes of the world, demand a never-failing holocaust of self in the 
service of others. H e sees, too, the inspiration of those who have for-
warded God's kingdom in preaching the Word, both at home and on 
the foreign missions, with the special consecration to the salvation of 
the negro—all conspiring to strengthen the heart of the young beholder 
with a holy determination that the glorious self-sacrifice of former ages 
shall suffer no tarnish at his hands. The lesson of these windows 
teaches him that as a spiritual brother of the great souls whom the 
Church has held up for the veneration of the world, he can aspire to 
the loftiest heights of holiness, whether those heights be found at home 
or afar, by the steady wearing out of self in the Master's cause in 
hidden ways, or even by the quick and glorious shedding of his blood. 
Preachers, Teachers, Martyrs look down upon him from their lighted 
glory, and call him to follow in the paths that were their own. 

W e pray that the inspiring lesson of these windows will reveal itself 
to our friends and benefactors and bring them to see and realize that 
they, too, can share intimately in the same ideals, and that while their 
feet may walk in other paths, their spirit may be one with ours. Their 
generosity may make certain through generations yet to come the ever 
renewed triumph, and the ever onward march of the same glorious ideal. 





TH I S window represents St. Ignatius during the writing of his famous "Book of Spiritual Exercises" in the cave at Manresa in Spain. As in a vision he beholds Christ his King and his heaven-
ly Queen Mary. At Mary's feet he has recendy hung his sword and 
kept his vigil of knighthood in her neighboring shrine of Montserrat. 

Ignatius Loyola, born in 1491, was a Spanish knight with a heart 
attuned to the highest ideals of chivalry. Honor and renown were his 
only ambition; but his career to worldly glory was abruptly cut short 
by a cannonball which struck him down during the defense of Pam-
peluna in the year 1521. To while away the tedious hours of con-
valescence at his castle of Loyola, the invalid called for his favorite ro-
mance; but they brought instead the Life of Christ and the Lives of the 
Saints. At first the soldier was bored, but gradually he became ab-
sorbed in these stories of a love he had never imagined, and of a 
heroism that has never been surpassed. Such lives were almost in the 
nature of a "dare" to Ignatius. After arguing, "Others have done it—• 
why not I?" he determined to give himself to the service of God. 

Upon leaving Loyola, Ignatius made a pilgrimage to Montserrat. 
After a general confession of his whole life, he retired to nearby Man-
resa, where alone, a novice at that kind of fighting, he began his spir-
itual battle. Eleven months later he came forth with that masterpiece 
of heavenly wisdom, "The Book of Spiritual Exercises." A constant 
tradition in the Society has it that Our Lady herself assisted in its 
composition. 

The book is based upon the personal experiences of Ignatius, but is 
not strictly a book of spiritual reading; it is rather a manual of retreat 
exercises to train the soul in the knowledge, love and service of Christ 
Our Lord, who is the central figure throughout. 

The Exercises, given in retreats and preached in missions, did much 
to check the onward rush of heresy in the sixteenth and seventeenth 
centuries. And more recently they have been the basis of the great lay 
retreat movement of which the Holy See has named Ignatius Universal 
Patron. 

For the Jesuit himself, the Exercises are the chief instrument in a 
long spiritual training. Twice in his career, the first time shortly after 
his entrance as a novice, the second, after the completion of his course 
of studies, be spends an entire month in considering them; and every 
year he reviews them during his eight-day retreat. Thus he strives to 
acquire the spirit of his father, St. Ignatius, that spirit briefly expressed 
in the saint's famous motto: "Ad Majorem Dei Gloriam"—"All for 
the Greater Glory of God"—found below this window. 





ON T H E feast of the Assumption, 1534, Ignatius of Loyola and his six companions performed the ceremqny here depicted, in the chapel of Our Lady of Martyrs, just outside Paris. Peter 
Faber, at that time the only priest in the little band, turning at the mo-
ment of Communion, held the Sacred Body of Our Lord in his hand. 
His companions then pronounced the perpetual vows of Poverty and 
Chastity, and a third, to serve their neighbor in Jerusalem. 

Ignatius after leaving the cave at Manresa, had made a pilgrimage 
to the Holy Land, where he hoped to labor for the conversion of the 
Mohammedans near the Sepulchre of Our Lord. But after six weeks 
he was compelled to leave by the authorities there. After his return 
from Jerusalem Ignatius began the study of Latin. Like many other 
soldiers of his day he had neglected the classroom for the field; but 
with his projected service of God before him, he realized that he would 
need all the advantages of a good education. So although he was 
already thirty-three years of age Ignatius began at Barcelona the course 
of studies which he continued at the Universities pf Alcala and Sala-
manca and Paris. 

During his course of studies Ignatius "remained fixed in his de-
sires to help souls," as he expressed it in his Confessions; and by his 
ministrations the zealous student drew many ardent souls to follow him. 
But of all who did join him, only the ones he found in Paris remained 
to take the vows at Montmartre. These young men of high abilities 
were: Peter Faber, Ignatius' room-mate at Paris; Francis Xavier, a 
popular professor at the University, who was in a few years to be-
come the Apostle of the Indies; James Lainez and Alphonse Sal-
meron, both later, at the Council of Trent, theologians of Pope Paul 
III ; Nicholas Bobadilla; and Simon Rodriguez. Over these men of 
various talents and dispositions Ignatius exercised a remarkable influ-
ence, and after forming them by means of the Spiritual Exercises, he 
gathered them at Montmartre to bind them to the service of Our Lord 
by solemn vows. To one who knows that obedience is the very soul 
of the military company of Jesus it may seem strange that the vow of 
Obedience was not made on this first occasion. But at that time there 
was no intention to found a new order; it was only in 1539 
that the vow of Obedience was determined upon, when the first plan 
for the new Company of Jesus was drawn up. 





HILAIRE BELLOC in "The Path to Rome" describes a pil-grim's adventures on the road to the Holy City. Three hun-dred years before him other pilgrims had a divine adventure on 
that path to Rome; and their adventure is the subject of this window. 

Three years before, in 1534, Ignatius and his companions had vowed 
at Montmartre to serve their neighbor in Jerusalem, or, that prevented, 
to put themselves at the service of the Vicar of Christ. A war between 
the Venetians and Soliman, the Turkish sultan, closed the Holy Land 
to pilgrims. So after a long delay the little band dispatched Ignatius, 
Faber and Lainez to fulfill the other alternative contained in their vow. 

Six miles from Rome, Ignatius entered a ruined chapel in the hamlet 
of La Storta. There he prayed that he might become a servant of 
Christ, or as he expressed it, "that Jesus would take me into his fam-
ily." And he prayed earnesdy, for the future of the litde society was 
as indistinct as the dome of St. Peter's in the mist of that October 
morning. 

"Here he was rapt in spirit, and he saw the Eternal Father recom-
mend him affectionately to His divine Son, who was standing with 
His cross upon His shoulder, and to use the words of the Saint, H e 
placed him with Him, that is to say, consigned him to Him, and made 
him one of His servants. Then the divine Son turned kindly to him 
and he heard Him say, 'I will that you shall be my servant,' and H e 
promised to protect him and his companions with these words, 'Ego 
vobis Romae propitius ero'." The words, which mean "I will be 
propitious to you at Rome," are cut into marble above the door of 
the litde chapel in which Ignatius heard them. 

St. Ignatius never interpreted the vision to mean that the Society 
would in later years enjoy any particular favor of the Holy See. But 
the soldier Ignatius obtained the favor he wanted most, permission to 
fight. The Pope in this sense certainly favored him. H e gave Ignatius 
the honor of beating back that Lutheran heresy which for a generation 
had ravaged all northern and central Europe; he gave him permission 
to bind the Society to serve the Holy See at all times and at any sacri-
fice; and he made the Society the Old Guard of the Papacy 

"I will be propitious to you ." God shows His favor as much 
by sending suffering as honor. So it is not surprising that H e has 
given the Society opportunities for sacrifice and painful service. Dur-
ing the three hundred and eighty-six years of her life the Society has 
never lacked persecutors within and without the Church. Jealous 
calumnies caused her suppression for forty-one years, and to the present 
day the name "Jesuit" is a synonym for deceit and double-dealing in 
almost every modern language. But the Society remembers the words 
of Christ upon the Mount: "So they persecuted the prophets that were 
before you"; and she remembers His more recent words to Ignatius on 
the path to Rome: " I will be propitious to you at Rome." 





ON E of the first purposes of these windows has been the inspira-tion of the young religious. And no other window is so calcu-lated to inspire him as this. Here are embodied those virtues 
our holy Founder strove to inculcate: zeal, self-sacrifice, obedience and 
humility; and they are taught by those two Jesuit saints, so alike in 
their virtues, so different in their natural characters, St. Ignatius him-
self, and St. Francis Xavier. 

In the heart of Ignatius there truly burned that fire which Christ 
came on earth to kindle; and the heart of Ignatius spoke when he bade 
his disciples "go set the world on fire." To bring all men to the king-
dom of Christ, to inflame all men with the love of Christ was the dream 
and effort of Ignatius; and when he spoke thus to his missionaries he 
spoke in them to all the Jesuits of future generations. 

St. Ignatius is sending Xavier to enkindle all India. Both feel sure 
that in this life they will not meet again. The scholastic values this 
lesson the more as he knows how dear to each other were these two 
former roommates of the University of Paris. By their sacrifice they 
teach him the perfection of fraternal charity, which allows no personal 
feeling to interfere with God's designs. 

And here is Xavier, humbly kneeling at Ignatius' feet after only 
twelve hours' notice, ready to go to the ends of the earth at the bid-
ding of his superior. This kneeling figure is one of the most romantic 
in the whole history of the Church, the inspiration of her missionaries, 
and the glory of the Society. There is so much that is divine in his 
career that no human words, certainly not these few, can do justice to 
the marvels with which it was replete. 

In the short space of ten years, from 1542 to 1552, in India and 
Japan, Xavier converted no less than one and a half million souls. 
God gave him stupendous powers. H e healed the sick and raised the 
dead to life. H e conversed at the same time with men of various 
nations and dialects, so that each heard his own tongue spoken. So 
many and so great were the prodigies God worked through him that 
men called him the God of nature. 

Xavier's divine ambition carried him to within sight of China, where 
he longed to bring the Gospel; but God willed otherwise, and Francis 
died December 2nd, 1552, on the island of San Chan off the Chinese 
coast. His incorrupt body is enshrined at Goa, India, that "paradise 
of the devil" which was his first conquest. 

This first missionary of the Society of Jesus has set a standard 
which his brethren have through the centuries steadfastly tried to keep 
before them. Quietly yet vigorously the Society has spread its mis-
sion posts; and today, out of the Order's membership of about twenty 
thousand, an army of 3484 Jesuits, obeying that same sublime com-
mand, "Go, set the world on fire," is preaching the Word of God to 
the nations "that sit in darkness and in the shadow of death." 

This window is indeed an inspiration. What wonder then, if the 
young Jesuit, as he looks at it, feels that Ignatius is looking over the 
head of Xavier and addressing to him those soul-stirring words; what 
wonder if his heart thrills with the hope that he too may obey that 
command and carry tidings of the Redemption in the wake of Xavier, 
yes, even to India, where the Missouri Province has recently acquired 
the great mission field of Patna? 





IF A M O D E R N youth should walk from Chicago to New York, surely the Times would want his picture for the pictorial section; and if the boy were the son of the Governor of Illinois he might 
even be featured in the magazine section. At the very least the boys 
of his time would count him a hero. 

Stanislaus Kostka in 1567 walked from Vienna to Rome via Augs-
burg, which is a good, tiresome, 1200 miles, and he was the son of the 
mighty prince, John Kostka of Poland. And even today he is a hero, 
at least among some thousands of Jesuit scholastics. And hero worship, 
when the hero is a Saint, is a very good thing for young men. 

Stanislaus wanted to become a Jesuit because his Blessed Mother, 
after she had cured him of a deathly illness, told him that she wanted 
him to join the Company of her Son. But Stanislaus' father refused 
to let him go, and a cruel older brother bullied and beat him. So 
upon the advice of his confessor he left Vienna to become a soldier 
of Jesus. H e was pursued, but his heavenly Father, who saw the odds 
against the lad, worked several miracles to help him on his way. 

The window shows Stanislaus after his adventuresome journey, kneel-
ing before St. Francis' Borgia, third General of the Society, who him-
self had exchanged a dukedom for his commission in the Company of 
Christ. Stanislaus entered the Novitiate, but he was in a hurry to 
get to heaven. So after ten months of noviceship he died. 

Jesuit novices pay to this litde hero the tribute of attempted imita-
tion; but it is a real task to imitate one who by his virtues so endeared 
himself to his Queen that she visited him even on earth, and gave him 
her Son to embrace. Very early in his life he made that astounding 
discovery every child of Mary seems to make for himself, though Christ 
has published it from the Cross: "Mater Dei est Mater mea."—"The 
Mother of God is my Mother." His also are those words of wisdom 
seen below this window, "Ad majora natus sum"—"I was born for 
greater things." It was his way of saying what Aloysius was later to 
say more specifically in his famous "Quid hoc ad aeternitatem?"— 
"What bearing has this upon my eternity?" 

Their joyous, sage litde patron quite captures the hearts of each new 
class of Jesuit novices; and when they read Aubrey Beardsley's: "These 
two (Aloysius and John Berchmans), with St. Stanislaus Kostka, make 
a very beautiful trinity, do they not?" the novices nod assent. 





TH I S window is partly symbolic, yet no other window in the chapel has a theme more intimately interwoven with the lives of the Jesuit scholastics. Here we see the three scholastic Saints whom 
God gave to the Society during the early years of its existence. They 
are represented as leading three boys to the Madonna of the Sodality 
Prima Primaria, or Mother-sodality, in the Church of the Annuncia-
tion at Rome. 

The scene here depicted never of course actually took place; the 
saints were not contemporaries. Aloysius was h o r n the year after 
Stanislaus died, and Berchmans eight years after the death of Aloysius. 
Yet the scene has an actual basis in the fact that within an interval 
of seventy-five years each saint did kneel as a devout sodalist before 
this famous Madonna. And more, the window signifies a very real 
scene daily taking place among the successors of these saints in the 
schools of the Society. Jesuit scholastics are today leading their boys 
to Mary through the Sodality of the Blessed Virgin. 

The best way to form a boy's character, after the influence of a 
father, is, as the Society knows, to place him in contact with a teacher 
of character, and let that contact do its work. And in his years of 
training for the classroom, the Jesuit scholastic strives to become that 
man of character. To accomplish this, he knows there is no surer 
way than to ask his Blessed Mother to obtain fc>r him the character 
of her Son. H e feels too that the best work he can do for his boys 
is to lead them to Mary, for he seconds the sentiments of the Saint 
at the right of the altar, John Berchmans, who said: " I am not safe 
unless I have a true and child-like affection for the Blessed Virgin." 

St. Stanislaus is shown in this picture bearing the pilgrim's staff which 
aided him in his flight to the Societv. 

In December of 1926 students of Jesuit schools throughout the world 
met in Rome to celebrate the bicentenary of the Canonization of St-
Stanislaus and St. Aloysius, the scholastic in the surplice. St. Aloy-
sius has been named patron of purity, and yearly thousands of Jesuit 
students pray to him also for light on their vocation in life. Though 
an aristocrat of the highest connections, he gave up tides and estates 
for the obscurity and poverty of a Jesuit. In the plague at Rome 
in 1591 he caught the disease from a stricken man whom he had carried 
on his back to the hospital, and in a short time he became one of the 
first of the hundreds of Jesuit martyrs of charity. 

John Berchmans is patron of acolytes; his great devotion to the 
Mass led him to volunteer to serve at any hour he might be called. 
Berchmans won his saindy crown by absolute fidelity to the scholastic's 
rule, which, as any novice could tell you, extends to the smallest details 
of the community life. His motto was: "Die rather than violate the 
smallest rule." Heroic resolve! than which there is perhaps nothing 
more remarkable, unless it be his and his brethren's assertion that he 
kept his resolution. 





TH E work of the Jesuit is the work of the Church, so his field of labor is as wide as the world. Even in that supreme occu-pation, martyrdom, hundreds of Jesuits have given their lives 
that the Faith of Christ may live. 

"In spite of oceans and deserts, of hunger and pestilence, of dungeons 
and racks, of gibbets and quartering-blocks, Jesuits were to be found 
in every country." And the three Japanese Jesuits pictured in this 
window were to be found, in imitation of their Divine Master, joyfully 
embracing the cross, for which heroism Pope Pius IX canonized them 
in 1862. 

"The blood of martyrs is the seed of Christians," sings the Church 
in her office, and the Catholic history of Japan gives bloody proof. The 
Cross of Christ was first planted in Japan by St. Francis Xavier in 
1549. So rapidly did the Faith spread in that pagan land that in 1579 
there were three hundred thousand Christians of whom one hundred 
and thirty-four were native religious. . 

But such auspicious beginnings were succeeded by bitter opposition, 
aroused against the Spanish missionaries by jealous pagan priests. These 
bonzes by calumnies embittered the emperor, Taicosama, against the 
Jesuits. Using as a pretext the discovery of guns upon a stranded 
Spanish vessel, Taicosama began a series of violent persecutions. 

On the fifth of February, 1597, twenty-six Christians were cruelly 
martyred. Among them were Paul Miki, John de Goto, and James 
Kisai, the three Jesuits shown in this window. The captive Christians 
had been dragged six hundred miles through the cities of Japan to 
terrify their fellow Christians. One of the bonzes had objected to 
this, saying to the Emperor, "You are spreading Christianity, not ex-
tirpating it." H e proved a good prophet, for the oppressed were every-
where confirmed in their faith. The heroism of the Roman martyrs 
was renewed in these neophytes of Japan. Associations were formed 
under the patronage of the Blessed Virgin to prepare their members for 
martyrdom. There was need of such preparation, for those who made 
the supreme sacrifice for Christ in the next sixty-three years were 
counted by hundreds of thousands. 

And yet the Faith lived on. Without priests, and so without the 
manifold helps their presence brings, the Japanese who remained clung 
so tenaciously to their Faith that in 1865 fifty thousand Christians were 
discovered when Catholic missionaries returned to the land which the 
Japanese Martyrs had quickened by their blood. 





ST. I G N A T I U S wished that the Society of Jesus be distinguished from other religious Orders by the military obedience of its mem-bers. Like the soldier, the Jesuit must be ready to go at a mo-
ment's notice to the sector where the danger lies. That he has gone, 
may be gathered from the words of aft English historian whose respect 
for truth for once overcame his wonted prejudice. H e writes: "Before 
the Order had existed a hundred years it had filled the world with 
memorials of great things done and Suffered for the Faith . . . They 
(the Jesuits) wandered to countries which neither mercantile avidity nor 
liberal curiosity had ever impelled any stranger to explore. They were 
to be found in the garb of mandarins, superintending the Observatory 
of Pekin. They were to be found, spade in hand, teaching the rudi-
ments of agriculture to the savages of Paraguay." But the Jesuit priest 
could never be a "Free-lance of Christ" if he could not rely 
upon the steady self-sacrifice of the lay brothers of the Society. 
For the soldier of the soul could not be up and away at a moment's 
notice if he had to care for a myriad temporal matters before going. 
These temporal affairs of the community make up the work in which 
the Jesuit lay brother serves the Divihe Majesty. 

The brother is a true religious, as he takes the three vows of poverty, 
chastity and obedience. Hidden from the sight of the world, he wills 
to serve his Master by the work of his hands; and his hundredfold is 
that sweet peace of soul which comes from close union with God. As 
Cardinal Newman says, "The two happiest things on earth are a Jesuit 
novice and a Jesuit lay brother." 

That this humble work is pleasing to God is shown by the canoniza-
tion of St. Alphonsus Rodriguez, patron of Jesuit lay brothers. H e 
was born in Segovia, Spain, July 25, 1532, and for forty years lived 
a holy life in the world. But after the death of his wife and three 
children, he entered the Society of Jesus. For almost forty years he 
served as porter in the Jesuit College in the island of Majorca. His 
sanctity consisted in his deep faith that in serving his fellow creatures 
he was in very truth serving his Master, Christ. When called upon 
to answer the doorbell, he was wont to say, "Lord it is for You that 
I must open the door." 

The boys of the neighborhood took advantage of his simplicity, and 
seemed to enjoy a year-long Hallowe'en by ringing the doorbell and 
then scurrying away. On one occasion the porter was very tired when 
the doorbell rang, and was tempted not to answer because he thought 
that it was the boys. Remembering, however, that the bell was for 
him the voice of Christ, he opened the door. H e found that Our 
Lord and His Blessed Mother had rung the bell. 





FO U R Jesuits have been named by the Church Universal Patrons: St. Ignatius, patron of Retreats; St. Aloysius, patron of Youth; St. Francis Xavier, patron of Foreign Missions, and St. Peter 
Claver (the subject of this picture), patron of Negro Missions. Claver's 
record of four hundred thousand baptisms in less than forty years was 
the fruit of a zeal and self-annihilation that finds no modern parallel 
until the search leads to the island of Molokai and the immolation of 
Father Damien. 

The man who styled himself the "slave of the slaves forever" came 
from his native Spain to the city of Cartagena, on the north coast of 
South America, in the year 1610. A t Cartagena the world-infamous 
slave ships disgorged each year ten to twelve thousand negroes captured 
in the wilds of Africa. Each galleon brought about eight hundred of 
these unhappy wretches, who were sold at the quay of Cartagena for 
service in the mines of Peru and the West Indian isles. This mis-
erable cargo had lain huddled and crushed together in the tomblike 
holds of the ships during the long torrid passage from Africa, and as 
a result when discharged upon the quay were little more than a reeking 
mass of corrupting humanity. To these poor souls Peter Claver min-
istered. H e washed their sores and fed their starving bodies. And 
when he had won their hearts by his unexpected charity, he instructed 
and baptized nearly every one of them. 

Claver presents to the wondering novice an example of that piercing 
faith and fiery charity, by the gift of God so common in the Jesuit 
missionaries in the beginnings of the Society. By that faith they pene-
trated through the most hideous external appearances to the Occupant 
of the beautiful temple within, and by that charity they loved Christ 
in the repulsive forms they embraced. With Father Tabb they could 
say: 

My neighbor as myself to love 
Thou hast commanded me; 

And in obedience I prove 
That Thou Thvself art he. 

In the cemetery of the Novitiate lies the great modern imitator of 
CI aver's zeal, Father Francis X. VC^eninger, S. J. This famous Mis-
souri Province missionary worked many miracles with a relic of the 
saint. It is felt that St. Peter Claver still enjoys in heaven the miracu 
lous power which he exercised so marvellously in the days of his great 
work among the negroes of South America; and his aid is being in-
voked today by those of his brethren who are in the vanguard of the 
Church's new movement to do justice to the negroes he loved so well. 





IT SEEMS fitting that St. John Francis Regis should be repre-sented with the Queen of the Aposdes in a doud above that great apostle of the North American Indian, Father Pierre Jean De 
Smet, S. J. For Regis seemed to hover in spirit over that center of 
missionary activity, the Florissant Valley of one hundred years ago. 
At Florissant the pioneer missionary of the Society of the Sacred 
Heart, Mother Duchesne, dedicated her convent to him. With St. 
Ferdinand, Regis was made secondary patron of the church erected by 
Mother Duchesne and Father De La Croix to the honor of the Sacred 
Heart. And finally, the first Catholic Indian School in the United 
States, which Father Van Quickenborne, S. J., opened in 1824 on 
the- site of the present Novitiate, was called Regis Seminary. 

Father Van Quickenborne had brought with him to found the first 
western Jesuit mission, novices from the Novitiate at White Marsh, 
Maryland. On their arrival Bishop DuBourg of St. Louis wrote: 
"Seven young men full of talent and of the spirit of St. Francis Xavier, 
very forward in their studies, varying in age from twenty-two to twenty-
seven, with their two masters and some excellent lay brothers—this 
is what Providence has at last sent me in answer to my prayers." 
Among the novices was Pierre De Smet, who, we read, "could bend 
a coin between his fingers and carry logs that others were hardly able 
to stir." After years of toil at Florissant, De Smet began in 1840 his 
remarkable career among those Indians about the headwaters of the 
Missouri whom his brother Jesuit, Father Marquette, had so ardently 
longed to evangelize. 

To gain their souls, De Smet shared all the trials of the Indians' 
roving, improvident life. Like Regis on his cruel winter missions about 
La Louvesc in France, Father De Smet placed himself entirely at the 
service of his oftentimes fickle children, whom, despite their incon-
stancy, he loved passionately. Like Regis, too, he was eloquent with 
a simplicity that so captivated his simple hearers that even the war-
like Sitting Bull said: "I will listen to thy good words and as bad 
as I have been to the whites, just so good am I willing to become 
toward them." 

During his career as a missionary among the Indians, Father De 
Smet traveled one hundred and eighty thousand miles, and it was 
in the days of the overland mail and the pony express. In the interests 
of his dusky children he crossed the Atlantic nineteen times and even 
sailed around Cape Horn. God called him to rest from these labors 
in 1873, just two hundred years after Father Marquette had mapped 
out the scene of them, and his body awaits the resurrection in the 
Novitiate's hallowed little graveyard, where 

"Now with his brethren on this knoll 
His tent is pitched at last." 





TH E scene depicted here took place in the chapel of the Visita-tion convent at Paray le Monial, France, where for several years Margaret Mary Alacoque had been receiving from the Sacred 
Heart those revelations which one writer calls the most important since 
the revelations of the Incarnation and the Eucharist. The establish-
ment of such an entirely new devotion as Our Lord requested fright-
ened her, and she told Him so. H e replied, "Be tranquil; I will send 
thee my servant." 

When Fr. De la Columbiere, the new superior of the Paray le Monial 
Jesuits visited her community, Margaret Mary heard an interior voice 
say, "Behold him whom I send thee." From that moment began the 
holy union for the glory of the Sacred Heart which God sanctioned 
and directed by the vision represented in this window. 

During Mass on the feast of the Holy Heart of Mary, 1675, the 
celebrant, Fr. de la Columbiere, approached the grill through which 
he gave Holy Communion to the cloistered Visitandines. As she 
communicated, Margaret Mary saw the heart of the holy priest and 
her own plunged in the Heart of Jesus as in a furnace, and she heard 
a voice which said: "Thus will my pure love unite these three hearts 
forever." 

Inspired by his divine commission, Fr. de la Columbiere labored to 
inaugurate that devotion which has since proved the strength and con-
solation of millions of Catholics. The essence of the devotion is the 
rendering of satisfaction for the ingratitude of sinful men toward the 
loving Heart of their Redeemer; and its practice is oudined chiefly in 
that remarkable "twelfth promise": " I promise thee in the excessive 
mercy of my Heart that my all-powerful love will grant to all those 
who communicate on the first Friday in nine consecutive months, the 
grace of final perseverance; they shall not die in my disgrace nor with-
out receiving their sacraments; my divine Heart shall be their safe 
refuge in this last moment." 

Fr. de la Columbiere died only seven years after this revelation, at 
Paray, as Margaret Mary had foretold. But he had initiated into 
the knowledge of the Sacred Heart Joseph Galliffet, cne of the Jesuit 
scholastics under his charge at Lyons. To him is due much of the 
solid fundamental work upon which the devotion soon grew so rapidly. 
And as Galliffet did, so every Jesuit scholastic rejoices at this task the 
Sacred Heart has given to the Society. The solemnity of the charge 
H e has laid upon it is well expressed in a letter of Margaret Mary: 
"Oh! my Father, I conjure you to omit nothing to inspire it every-
where. Jesus Christ has shown me in an undoubted manner that it 
is by means of the Fathers of the Society of Jesus that H e wishes 
to establish everywhere this devotion, thereby to make to Himself an 
infinite number of faithful servants, of perfect friends, and grateful 
children." 

And the present-day Jesuit, as he kneels before the Sacred Heart 
in the Tabernacle, echoes the Society's acceptance of Christ's commission: 

"The Society of Jesus most willingly and gratefully accepts the sweet 
commission entrusted to it by Our Lord Jesus Christ Himself of culti-
vating and propagating the devotion to His divine Heart." 





ON J U L Y 1, 1670, a secular priest entered the Novitiate of the Society of Jesus at Naples; and the Spiritual Father of the house wrote in the diary: "On this day a holy priest 
entered the Society." The life of the new novice amply proved that 
this estimate was a just one. 

Francis de Hieronimo was born in the litde Apulian town of Grot-
taglie, in 1642. H e was ordained priest in 1666 and four years later 
joined the Company of Jesus. As a Jesuit the great motivating power 
of his holy and penitential life was his zeal for souls. H e begged to 
be sent to the foreign missions, but was assigned instead to the home 
missions in Naples. In this city his wonderful work for God was 
carried on. Fr. de Hieronimo was an ideal missioner. His short, 
energetic, and eloquent sermons went straight to the hearts of his 
hearers. Ever alive to the best means of accomplishing God's work, 
he popularized the open air mission. And realizing the supreme value 
of Holy Communion he advocated the frequent reception of the Body 
of Our Lord. It is said that at the monthly Communion of the men 
at these missions, there were usually fifteen thousand who approached 
the Holy Table. A t the close of his missions Fr. de Hieronimo 
blessed his audience with his crucifix, and amid the tears of his auditors 
bade them goodbye with the words: "A rivederci in cielo"-—"till we 
meet in Heaven." It is this scene, constantly recurring during his life 
within sight of Vesuvius, that is represented in this window. 

To Fr. de Hieronimo as to the first Jesuit missionary, Francis 
Xavier, God gave the power to work miracles. H e cured the sick, 
commanded the evil spirits, controlled the phenomena of nature, and 
raised the dead to life. When he blessed the infant who was to become 
St. Alphonsus Liguori, he foretold that the child would live to be 
ninety years of age, would be raised to the episcopal dignity, and would 
do immense good in the Church of God; and his prophecy was ful-
filled by the event. St. Francis de Hieronimo usually worked his 
miracles with a relic of St. Cyrus, an Alexandrian martyr of the early 
Church; when asked by his superiors during his last illness how many 
miracles he had worked with that relic, he answered, "Ten thousand." 
H e was then bidden under obedience to tell what he considered the 
greatest grace God had ever given him. H e answered unhesitatingly 
that it was the grace never in all his life to have sought himself, but 
only and in all things God's glory. This explains his favorite saying, 
which is written beneath this picture: "Non nobis, Domine, non nobis, 
sed nomini tuo da gloriam"—"Not to us, O Lord, not to us, but to 
Thy Name give glory." And it shows that St. Francis de Hieronimo 
was a true Jesuit, whose motto ever is, "All for the greater glory of 
God." 





ST U D D I N G the semi-circular wall of the apse are four small windows which seem peculiarly appropriate to their location above the Mystic Calvary. From two of these windows angels of sacri-
fice look down upon the beautiful white marble altar where the Sacri-
fice of the Son of God is daily re-enacted. These angels bear the in-
struments of torture used by the executioners of Our Lord, recalling 
with quiet significance the terrible reality of that Oblation of Christ 
which the ceremony of the Mass renews. 

Another picture portrays the Blessed Mother receiving her Divine 
Son in Holy Communion. To the religious looking at this picture 
comes a new realization of what it means that even to him, as to Mary 
Immaculate, comes the spotless Lamb of God; and he prays that Mary, 
Queen of Virgins, will help him to receive more worthily "The Corn 
of the Elect, and the Wine springing forth virgins." 

The fourth window representing the Last Supper reminds the com-
municant of the historical, nature of the Holy Eucharist. And more, 
to the young members of an order essentially apostolic, it is a source 
of great encouragement. The religious knows that the bringing of a 
single soul to Christ is beyond his poor unaided power. But here he 
beholds the Master giving Himself to be the strength of His poor, 
weak companions of the Last Supper; and he feels confident that the 
Power which made Apostles of fishermen can make even of him their 
not entirely unworthy successor. 





H E young religious might very humbly wonder if it is still possi-
ble to emulate such lives as those portrayed in the chapel win-
dows. H e can find the answer within the shadow of the chapel 

among the little colony clustered for their last rest about the great stone 
cross." There he is assured that the records of the pictured heroes have 
been approached, if not equalled, by members of his own Missouri 
Province within the last one hundred years. 

Fathers Francis Xavier Weninger and Arnold Damen lie there, mod-
ern Xaviers, whose fruitful missionary labors from ocean to ocean and 
from Canada to the Gulf are filled with marvels that border on the 
miraculous. There, too, the greatest modern aposde of the Red Man, 
Peter John De Smet, takes at last "his unaccustomed rest." Not far 
from him lies Father Van Quickenbome, founder of the Province who, 
like the Ven. Claude de la Colombiere, directed in the spiritual life a 
modern apostle of the Sacred Heart in the person of the Venerable 
Servant of God, Philippine Duchesne, the great daughter of St. 
Madeleine Sophie Barat. All about the founder are buried his fellow 
pioneers, of whom Mother Duchesne once wrote: "These Fathers 
would convert a kingdom": Fathers Van Assche, Verreydt, Elet, De 
Theux—who first suggested to the Bishops assembled at Baltimore the 
consecration of the United States to Mary Immaculate, Verhaegen, 
Smedts, Van de Velde—the second bishop of Chicago. An interesting 
grave is that of Fr. Sebastian Meurin, a precious link between the 
suppressed and the new Society of Jesus, who died at Prairie du Rocher 
in 1777 and was brought here in 1849. St. Louisans love to linger and 
pray beside the grave of Fr. Daniel McErlane, who will long be re-
membered as the "Angel of the Outcast"; while in charge of the jail 
and the public hospital this beloved pastor and confessor won to the 
faith practically every one of the criminals condemned to death. A few 
paces from Fr. McErlane lies the young and gallant Fr. William Stan-
ton, missionary among the Mayas of Honduras, whose written life 
gives proof that genuine sanctity is not beyond the reach of American 
youth. Whole rows of wonderfully saindy and laborious lay brothers 
sleep their last sleep there, too, among whom may be mentioned Bro. 
Peter de Meyer one of the pioneers, and Bros. Wenstrup and Saeger, 
who by the irresistible eloquence of their holy and useful lives deeply 
impressed outsiders, the while they strengthened their own brethren in 
the love and esteem of their religious vocation. 

These unadorned tablets of stone do not yield their lesson to the 
casual eye. Like the chapel windows, it all depends on how you look 
at these graves. Looking at the windows from without, even at noon of 
a midsummer day, you see only dull gray leaded glass. There is no indi-
cation of the glowing glory that is within. And one who looks upon the 
simple gray slabs with only the outward eye sees nothing at which to 
marvel. They give no indication either of the golden lives of the de-
ceased while on eath or of their glory now in Heaven. But the eye of 
faith will see in them the truth that God's grace is still being poured out 
for the making of saints, and that careers like those pictured in the 
chapel windows are, with that grace, not possible only, but realities as well. 





W e take this opportunity to thank again the donors whose generosity 
made possible this series of windows, and also to express our satisfac-
tion with the artistry and the service of the Emil Frei Art Glass Com-
pany of St. Louis, Mo., and Munich, Bavaria. 

ST. S T A N I S L A U S SEMINARY. 

VON H O F F M A N N PRESS