A History of American Christianity | Page 7

thus inaugurated went on, with intervals of quiet, until the Treaty of Paris, in 1763, transferred Florida to the British crown. No longer sustained by the terror of the Spanish arms and by subsidies from the Spanish treasury, the whole fabric of Spanish civilization and Christianization, at the end of a history of almost two centuries, tumbled at once to complete ruin and extinction.
The story of the planting of Christian institutions in New Mexico runs parallel with the early history of Florida. Omitting from this brief summary the first discovery of these regions by fugitives from one of the disastrous early attempts to effect a settlement on the Florida coast, omitting (what we would fain narrate) the stories of heroic adventure and apostolic zeal and martyrdom which antedate the permanent occupation of the country, we note the arrival, in 1598, of a strong, numerous, and splendidly equipped colony, and the founding of a Christian city in the heart of the American continent. As usual in such Spanish enterprises, the missionary work was undertaken by a body of Franciscan friars. After the first months of hardship and discouragement, the work of the Christian colony, and especially the work of evangelization among the Indians, went forward at a marvelous rate. Reinforcements both of priests and of soldiers were received from Mexico; by the end of ten years baptisms were reported to the number of eight thousand; the entire population of the province was reckoned as being within the pale of the church; not less than sixty Franciscan friars at once were engaged in the double service of pastors and missionaries. The triumph of the gospel and of Spanish arms seemed complete and permanent.
Fourscore years after the founding of the colony and mission the sudden explosion of a conspiracy, which for a long time had been secretly preparing, revealed the true value of the allegiance of the Indians to the Spanish government and of their conversion to Christ. Confounding in a common hatred the missionaries and the tyrannous conquerors, who had been associated in a common policy, the Christian Indians turned upon their rulers and their pastors alike with undiscriminating warfare. "In a few weeks no Spaniard was in New Mexico north of El Paso. Christianity and civilization were swept away at one blow." The successful rebels bettered the instruction that they had received from their rejected pastors. The measures of compulsion that had been used to stamp out every vestige of the old religion were put into use against the new.
The cause of Catholic Christianity in New Mexico never recovered from this stunning blow. After twenty years the Spanish power, taking advantage of the anarchy and depopulation of the province, had reoccupied its former posts by military force, the missionaries were brought back under armed protection, the practice of the ancient religion was suppressed by the strong hand, and efforts, too often unsuccessful, were made to win back the apostate tribes to something more than a sullen submission to the government and the religion of their conquerors. The later history of Spanish Christianity in New Mexico is a history of decline and decay, enlivened by the usual contentions between the "regular" clergy and the episcopal government. The white population increased, the Indian population dwindled. Religion as set forth by an exotic clergy became an object of indifference when it was not an object of hatred. In 1845 the Bishop of Durango, visiting the province, found an Indian population of twenty thousand in a total of eighty thousand. The clergy numbered only seventeen priests. Three years later the province became part of the United States.
To complete the story of the planting of Spanish Christianity within the present boundaries of the United States, it is necessary to depart from the merely chronological order of American church history; for, although the immense adventurousness of Spanish explorers by sea and land had, early in the sixteenth century, made known to Christendom the coasts and harbors of the Californias, the beginnings of settlement and missions on that Pacific coast date from so late as 1769. At this period the method of such work had become settled into a system. The organization was threefold, including (1) the garrison town, (2) the Spanish settlement, and (3) the mission, at which the Indian neophytes were gathered under the tutelage and strict government of the convent of Franciscan friars. The whole system was sustained by the authority and the lavish subventions of the Spanish government, and herein lay its strength and, as the event speedily proved, its fatal weakness. The inert and feeble character of the Indians of that region offered little excuse for the atrocious cruelties that had elsewhere marked the Spanish occupation; but the paternal kindness of the stronger race was hardly less hurtful. The natives were easily persuaded