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François Montmorency de Laval
First bishop of Canada, b. at Montigny-sur-Avre, 30 April, 1623, of Hughes de
Laval and Michelle de Péricard; d. at Quebec on 6 May, 1708. He was a scion of
an illustrious family, whose ancestor was baptized with Clovis at Reims, and
whose motto reads: Dieu ayde au primer baron chrestien.
He studied under the
Jesuits at La Flèche, and learned philosophy and theology at their college of
Clermont (Paris), where he joined a group of fervent youths directed by Father
Bagot. This congregation was the germ of the Seminary of Foreign Missions,
famous in the history of the Church, and of which the future seminary of Quebec
was to be a sister institution. His two older brothers having died in battle,
François inherited the family title and estate. But he resisted all worldly
attractions and a mother's entreaties, and held fast to his vocation. After
ordination (1747), he filled the office of archdeacon at Evereux. The renowned
Jesuit missionary, Alexander de Rhodes, having obtained from Innocent X the
appointment of three vicars Apostolic for the East, Laval was chosen for the
Tonquin mission. The Portuguese Court opposed the plan and from 1655 to 1658 the
future bishop lived at the hermitage
of Caen, in the practice of piety and
good works, emulating the example of the prominent figures of that period of
religious revival, Olier, Vincent of Paul, Bourdoise, Eudes, and others, several
of whom were his intimate friends. This solitude was a fitting preamble to his
apostolic career. Appointed Vicar Apostolic of New France, with the title of
Bishop of Petrea, Laval was consecrated on 8 Dec., 1658, by the papal nuncio
Piccolomini in the abbatical church of St-Germain-des-Prés, Paris. He landed on
16 June, 1659, at Quebec, which then counted hardly 500 inhabitants, the whole
French population of Canada not exceeding 2200 souls.
Laval's first relation to the pope (1660) breathes admiration for the natural grandeur of the country, courage and hope for the future, and praise for the zeal of the Jesuits. From the outset he had to assert his authority, which was contested by the Archbishop of Rouen, from whose province came most of the colonists, and whose pretensions were favoured by the court. Laval claimed jurisdiction directly from Rome. This conflict, which caused trouble and uncertainty, was ended when the See of Quebec was definitively erected by Clement X into a regular diocese depending solely on Rome (1674). But the hardest struggle, the trial of a life-time, was against the liquor-traffic with the Indians. The problem, on whose solution depended the civilization and salvation of the aboriginies and the welfare of New France, was rendered more arduous by the intense passion of the savage for firewater and the lawless greed of the white trader. Laval, after exhausting persuasive measures and consulting the Sorbonne theologians, forbade the traffic under pain of excommunication. The civil authorities pleaded in the interest of commerce, the eternal obstacle to temperance. First d'Avaugour relaxed the severity of the prohibition, but, through Laval's influence at court, was recalled. De Mésy, who owed his appointment to the bishop, first favoured, but then violently opposed his authority, finally dying repentant in his arms. His successors, envious of clerical authority and over-partial to commercial interests, obtained from the king a mitigated legislation. Thus, the Intendant Talon and Frontenac, notwithstanding their statesmanship and bravery, were imbued with Gallicanism and too zealous for their personal benefit. The viceroy de Tracey, however, seconded the bishop's action.
At this period the Diocese of Quebec comprised all North America, exclusive
of New England, the Atlantic sea-board, and the Spanish colonies to the West, a
territory now divided into about a hundred dioceses. Laval's zeal embraced all
whom he could reach by his representatives or by his personal visitations. In
season and out of season, he made long and perilous journeys by land and water
to minister to his flock. His fatherly kindness sustained the far-off missionary.
His heart is always with us
, writes the Jesuit Dablon. He was a protector and
guide to the religious houses of Quebec and Montreal. He was deeply attached to
the Jesuits, his former teachers, and recalled to Canada in 1670 the Franciscan
Recollets, who had first brought thither the Gospel. By the solemn baptism of
Garakontie, the Iroquois chief, an effacacious promoter of the true Faith was
secured among his barbarous fellow-countrymen, who received the black-robed
Jesuit and gave many neophytes. Laval's foresight made him foster the most
cherished devotions of the Church: belief in the Immaculate Conception, the
titular of his cathedral, and the cult of the Holy Family, which flourished on
Canadian soil (Encyclical of Leo XIII). He was a devout client of St. Anne,
whose shrine at Beaupre was rebuilt in 1673. As a patron of education Laval
occupies a foremost rank. At that early period, with a handful of colonists and
scanty resources, he organized a complete system of instruction: primary,
technical, and classical. His seminary (1663) and little seminary (1668) trained
candidates for the priesthood.
An industrial school, founded at St-Joachim (1678), provided the colony with skilled farmers and craftsmen. To these institutions, and particularly to the seminary, destined to become the university which bears his name, he gave all his possessions, including the seigniory of Beaupré and Isle Jésus. In view of the future he built the seminary on a relatively large scale, which excited the envy and criticism of Frontenac. No regular parishes having been yet established, the clergy were attached to the seminary, and thence radiated everywhere for parochial or mission work, even as far as the Illinois. The tithes, after much discussion and opposition, had finally been limited to the twenty-sixth bushel of grain harvested, an enactment still legally in force in the Province of Quebec. These tithes were paid to the seminary, which, in return provided labourers for Christ's vineyard. Laval's patriotism was remarkable. The creation of the Sovereign Council in lieu of the Company of New France was greatly due to his influence, and conduced to the proper administration of justice, to the progress of colonization, and the defence of the country against the ever-increasing ferocity and audacity of the Iroquois. He later concurred in obtaining the regiment of Carignan for the last-named object (1665). Exhausted by thirty years of a laborious apostolate, and convinced that a younger bishop would work more effacaciously for God's glory and the good of souls, he resigned in 1688. His successor, Abbé de St-Vallier, a virtuous and generous prelate, did not share all his views regarding the administration. Laval might have enjoyed a well-earned retreat in France, whither he had sailed for the fourth time. He preferred returning to the scene of his labours, where many opportunities occurred of displaying his zeal during the many years of St-Vallier's absence, five of which were spent in captivity in England. During that period, the seminary was twice burned (1701 and 1705) To Laval's intense sorrow, and rebuilt through his energy and generosity. The end was near. The last three years he spent in greater retirement and humility, and died in the odour of sanctity.
His reputation for holiness, though somewhat dimmed after the Conquest,
revived during the nineteenth century, and the cause of his canonization having
been introduced (1890), he now enjoys the title of Venerable. Laval has been
accused of attachment to his own authority and disregard for the rights of civil
authority, a reproach that savours somewhat of the Gallican spirit of the time,
and of the historians who endorsed their prejudices. The truth is that he had to
protect his flock from the greed, and selfishness of worldly potentates for whom
material interests were often paramount; to defend the immunities of the church
against a domineering Frontenac, who pretended to arraign clerics before his
tribunal, and oblige missionaries to secure a passport for each change of
residence, and refused the bishop the rank due to his dignity and sanctioned by
the king, in the council of which the prelate was the chief founder, the soul
and life. In an age when churchmen like Mazarin and Richelieu virtually ruled
the State, Laval's authority, always exercised for the country's weal, was
probably not exorbitant. He was loyal to the Crown when superior rights were not
contradicted, and received nought but praise from the Grand Monarque. The charge
of ambition and arbitrariness is equally groundless. In the Sovereign Council,
Laval showed prudence, wisdom justice, moderation. His influence was always
beneficent. Although firm and inflexible in the accomplishment of duty he was
ready to consult and follow competent advice. He was of the race of Hildebrand,
and to him likewise might have been applied the text: Dilexisti justitiam et
odisti iniquitatem.
His sole ambition was to be a bishop according to God's
heart. His spirit and practice of mortification and penance, his deep humility,
his lively faith, his boundless charity towards the poor, rank him among the
most holy personages.
GOSSELIN, Vie de Mgr. De Laval
(Quebec, 1890); GARNEAU,
Histoire du Canada (Montreal, 1882); FERLAND,
Cours d'histoire du Canada
(Quebec, 1882); ROCHEMONTEIX, Les Jesuites et la Nouvelle-France
(Paris, 1896);
MARIE DE L'INCARNATION, Lettres
(Tournai, 1876); Souvenir des fetes du
Monument Laval
(Quebec, 1908).
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