orers and voyageurs of his generation there were in
plenty, and their service was not inconsiderable. But in courage and
persistence, as well as in the scope of his achievements, La Salle,
the pathfinder of Rouen, towered above them all. He had, what so many
of the others lacked, a clear vision of what the great plains and
valleys of the Middle West could yield towards the enrichment of a
nation in years to come. "America," as Parkman has aptly said, "owes
him an enduring memory; for in this masculine figure she sees the
pioneer who guided her to the possession of her richest heritage."

CHAPTER VII

THE CHURCH IN NEW FRANCE

Nearly all that was distinctive in the life of old Canada links itself
in one way or another with the Catholic religion. From first to last
in the history of New France the most pervading trait was the loyalty
of its people to the church of their fathers. Intendants might come
and go; governors abode their destined hour and went their way; but
the apostles of the ancient faith never for one moment released their
grip upon the hearts and minds of the Canadians. During two centuries
the political life of the colony ran its varied rounds; the habits of
the people were transformed with the coming of material prosperity:
but the Church went on unchanged, unchanging. One may praise the
steadfastness with which the Church fought for what its bishops
believed to be right, or one may, on the other hand, decry the
arrogance of its pretensions to civil power and its hampering
conservatism; but as the great central fact in the history of New
France, the hegemony of Catholicism cannot be ignored.

When Frenchmen began the work of founding a dominion in the New World,
their own land was convulsed with religious troubles. Not only were
the Huguenots breaking from the trammels of the old religion, but
within the Catholic Church, itself in France there were two great
contending factions. One group strove for the preservation of the
Galilean liberties, the special rights of the French King and the
French bishops in the ecclesiastical government of the land, while
the other claimed for the Pope a supremacy over all earthly rulers in
matters of spiritual concern. It was not a difference on points of
doctrine, for the Galileans did not question the headship of the
Papacy in things of the spirit. What they insisted upon was the
circumscribed nature of the papal power in temporal matters within the
realm of