Newspaper Page Text
PAGE 2—July 3,1975
MARYLAND AND PENNSYLVANIA 1776
Liberty And Justice For All: Catholics 1776-1976
This is the first in a series of articles on the history of Catholicism in America distributed by NC
News Service in cooperation with the National Conference of Catholic Bishops’ Committee for the
Bicentennial.
BY REV. THOMAS O’BRIEN HANLEY, S. J.
In 1776 Catholics in Maryland and Pennsylvania were prepared to play distinguished
roles in the Revolutionary War for Independence declared that year. In the first state
constitutions established by the end of that historic year came the great blessings of
freedom to the Catholic Church.
Charles Carroll of Carrollton, a Marylander, and Thomas FitzSimons of
Pennsylvania were prominent in the state conventions which led to decisive action
committing their states to the formation of a new nation.
Two Irish-born Philadelphians, General Stephen Moylan, aide-de-camp to Gen.
George Washington, and Commodore John Barry, were among the more prominent
Catholic military figures in the war. From the heavily Catholic St. Mary’s County came
a large number of soldiers in the famous Maryland Old Line contingent which averted
the danger of surrender by Washington in New York City. In 1776 many from the area
went to the defense of Boston.
Perhaps the culminating event for Catholics in both states in 1776 was the
establishment of religious freedom through the adoption of constitutions which
Carroll and FitzSimons helped establish. This was a cherished occasion for Catholics,
particularly in Maryland. For until 1775 Catholics there were forbidden to worship in
public and excluded from voting and holding public office. The situation was better in
Pennsylvania. Old St. Joseph’s in Philadelphia had been open to Catholic worship since
the 1730s. But there was no more security for the future there than in Maryland. True,
the fundamental laws of William Penn protected public worship. But the history of the
colonies showed that the Crown and Parliament might at any moment change this.
Maryland had seen such a change. A man of like mind with Penn, George Calvert,
First Lord Baltimore and Proprietor of Maryland, won royal approval for a charter in
1632 which protected religious freedom in his province. After the Protestant
Revolution of 1688 put William and Mary on the throne of England, all was soon
changed and hostility to Catholics continued until 1776. The promise of an
independent American nation, with Maryland and Pennsylvania as sovereign states, was
great indeed, for it would secure the future of Catholic freedom in America.
It was understandable that a priest like John Carroll in 1776 would take an active
part in bringing about American independence. He was willing to go with Benjamin
Franklin, Samuel Chase, and Charles Carroll on a mission to Canada for the
Continental Congress, hoping to bring the French Catholics to support the American
cause. Most of the 25 or so priests who ministered in the English colonies (largely in
Maryland and Pennsylvania) wanted independence. Their ministry would be helped by
success in the revolution. For as things were, chaos was imminent: The Society of
Jesus, to which the priests belonged, was suppressed and could not provide them with
orderly government; and the Catholic bishop in London, who was now supposed to
direct them, was far away and aloof to their needs. With the status of an independent
nation, a fully developed American Church with its own bishop would be possible and
even required.
FREEDOM OF
CONSCIENCE
This statue erected
by the counties of
Maryland symbo
lizes the freedoms,
including freedom
of religion, that our
forefathers fought
for in the Revolu
tionary War. In
1776 Maryland and
Pennsylvania
adopted state
constitutions
establishing religious
freedom for their
citizens.
z
o
The needs of the Catholic population in 1776 were urgent, for their numbers were
growing rapidly. In Maryland there were about 15,000. With the growth of Baltimore
in the 1760s and 1770s, however, an influx of poor immigrants called for a
corresponding growth in the supply of priests and churches. Missionaries to isolated
Catholic families in the northern part of the state were needed. The number of
Catholics in Pennsylvania was about half of that in Maryland. But there, too, there was
a new growth from immigration before 1760, particularly from Germany. Fortunately,
some German priests came with the immigrants, both to Philadelphia and to Lancaster,
in the southern part of the state. A Wuertemburg-bom Jesuit, Father Ferdinand
Farmer, did much at this time to serve the needs of the Catholic community. St.
Mary’s Church was soon added to St. Joseph’s in Philadelphia, while chapels began to
appear in other parts of the state.
By 1776 the temper of toleration for Catholics in both states had improved as a
result of the liberality in the patroit leaders of the revolution. Even the Tory Anglican
clergyman, Jonathan Boucher, gave a dramatic sermon calling for a greater practice of
toleration for Catholics.
But old prejudices were not entirely swept away with America’s quest for political
freedom from England. This was shown in New England, when Parliament passed the
Quebec Act continuing the privileged position of the Catholic Church in Canada. In
Carpenter’s Hall, Philadelphia, there were outcries against the act, tainted with hatred
of Romanism.
Yet Maryland and Pennsylvania Catholics were willing to risk the future, hoping the
spirit of liberty in the Revolution would transform even New England. Their
immediate grounds for confidence, however, were their own state constitutions, which
the constituency of New England could not disturb. The autonomy of individual states
was a legal protection great enough to outweigh any hope that a victorious England
might restrain discrimination in America. Moreover, such giants of independence as
George Washington spoke out publicly against displays of bigotry toward Catholics.
Very soon the mood toward Catholics changed. Their fellow Christians and others
plainly saw what John Carroll later pointed out. “Their blood,” he said of his
co-religionists, “flowed as freely in proportion to their numbers to cement the fabric
of independence as that of any of their fellow citizens.”
When the war was won, Father Joseph Mosley, an English-born Jesuit in Maryland
who had seen the hard times before the liberation of 1776, rejoiced in the blessings of
independence and the freedom found in the state constitutions of Maryland and
Pennsylvania. “Toleration granted by the Bill of Rights,” he wrote, “has put all on the
same footing, and has been of great service to us.”
When John Carroll returned from his consecration in England as the first Catholic
bishop of the United States, he clearly saw the guidance of the hand of God in the
trying days of the War for Independence. “Since the American Revolution,” he said,
“I have always thought that Providence was reserving an even more extraordinary
revolution in the order of grace.”
Suggested reading: “Catholics and the American Revolution,” by Charles H. Hetzger
(Chicago Loyola University Press, 1962).
(Father Hanley is the biographer of Charles Carroll, editor of the John Carroll Papers, and
resident Jesuit lecturer at Loyola College, Baltimore.)
60,000 Protest School Aid
Ruling Of Supreme
Court
PHILADELPHIA (NC) ~ More than
60,000 persons, most of them parents
of children in non-public schools,
jammed Independence Hall here June
11 in what police officials called the
largest protest demonstration in the
history of Philadelphia.
In an orderly demonstration the
parents voiced their objection to the
U.S. Supreme Court’s May 19 decision
in the case of Meek v. Pittenger, which
denied auxiliary services to children
attending non-public schools in
Pennsylvania.
The protest began about noon as a
“Give Us Our Rights” march.
Distributed among 14 divisions -
each led by a band from an
archdiocesan high school - the marchers
carried signs quoting Chief Justice
Warren Burger, who said: “The Supreme
Court decision penalizes children.” The
signs they carried voiced the parents’
concern that they were being treated
unfairly: “We Pay Taxes Too;” “Let Us
Have a Share” and ‘“Thou Shalt Not
Steal’: Don’t Take Education From Our
Children.”
The first rally speaker, Msgr. Francis
B. Schulte, arch diocesan superintendent
of schools, pointed to Independence
Hall behind him and said: “This is
where it all began almost 200 years ago,
and this is where it can begin again.”
Cheers greeted him as he said:
“Today, let the word go forth from
this city of brotherly love: to limit the
freedom of some persons is to limit the
freedom of all.”
Msgr. Schulte ended his remarks with
a prayer that God might give His people
“strength not to grow angry, faith to
live in uncertainty and not to grow
cynical, and hope to live with risk and
not to be frightened.”
Dr. Edwin Palmer, a Christian
Reformed minister who served as
National board chairman of Citizens for
Educational Freedom, the sponsor of
the protest, said the U.S. Supreme
Court had ruled that if parents are
willing to give up their God, they can
have help for their children.
Referring to the inconsistencies in the
Savannah Diocese Needs
Sponsors For Refugees
Here Are Facts About Program And Information On How You Can Be A Sponsor
1. IS IT DIFFICULT TO SPONSOR A REFUGEE FROM SOUTHEAST ASIA?
No, such sponsorship is quite simple. All that has to be assured is that
housing is available and that community assistance and guidance will be provided
for the refugee family during their first months in your community.
2. WHO CAN ACT AS A SPONSOR?
Any individual or community group such as parish, church society or civic
orgarization. The group approach seems to work best in assimilating the pew
family into the adoptive community.
3. WE HAVE AGREED TO SPONSOR A FAMILY, WHAT DO WE DO NEXT?
When potential housing has been located you let your Diocesan Resettlement
Director know. His office will work with you to make sure that a smooth resettle
ment can be made and will forward your offer to the refugee camp nearest you so
that a family may, on basis of a comprehensive interview, be selected for your
consideration.
4. WILL WE BE INFORMED AS TO THE TYPE AND SIZE OF FAMILY THAT IS TO ARRIVE IN OUR
COMMUNITY?
Yes, when a family is selected you will be informed through your resettlement
director of the family make-up, and if the match-up seems satisfactory, you will
be informed of the date and time of arrival in your community.
5. WHEN THE FAMILY ARRIVES, WHAT DOES THE SPONSOR HAVE TO DO?
Meet them at the airport as any long-lost relatives, and take them to their
new temporary or permanent living quarters. There should be on hand the basics
for family living, beds and bedding and simple foods for three or four days.
About seventy-five percent of these refugees speak some English. If there is a
language problem you will be informed in advance.
6. ARE THERE ANY DO'S AND DON'TS RELATIVE TO THE NEW REFUGEE FAMILY?
Yes, but very few. They are warm, sensitive and beautiful people. However,
on their arrival they will be tired and a bit confused so save that gung-ho recep
tion for a few days. Do what you can to make the family feel wanted and secure,
they have had trying times over the past months.
7. HOW DO YOU GET THE FAMILY STARTED IN THEIR NEW LIFE?
Now here is where group action makes it all possible. Arrange to have the
women in the household visit the local supermarket and provide some guidance in
economical shopping habits. The southeast Asian menu is quite simple - tea, fresh
fruits, rice, vegetables with lesser amounts of meat and fish.
8. WHAT ABOUT OUR LEGAL AND FINANCIAL OBLIGATIONS AS A SPONSOR?
As a sponsor you are assuming no legal obligation. At the most there is a
moral commitment to help this your new neighbor. Neither are you under any finan
cial obligation. Of course., we hope that you and your neighbors will help the new.
family with the basics of life. However, if need b , arrangements can be made
through your Resettlement Director for the reimbursement of some expenses.
Sponsorship is in the heart - not in the pocketbook. Love of your fellow-
man cannot be bought.
9. HOW LONG DOES MY COMMITMENT AS A SPONSOR LAST?
There is no time limit. We could say as long as it takes your new neighbor
to get settled and self-supporting. However, we hope you will be friends for a
long time.
10. WHAT IF A PROBLEM SHOULD ARISE?
We certainly hope every resettlement will be problem free. However, if any
thing should come up which you regard as a problem please do not hesitate to ask
for assistance from the Resettlement Director.
NAME (Individual/Organization):
ADDRESS: ZIP:
TELEPHONE:
We would like to receive an application form to sponsor a refugee family.
(signed)
i
i
i
i
i
i
i
i
i
i
i
i
i
i
Please Mail Blank To:
Office Of Migration And Refugee Services
Diocese Of Savannah
P.O. Box 8789 Savannah, Georgia 31402
Supreme Court decision, Dr. Palmer
said:
“The Supreme Court ruled out giving
maps of the United States to children in
Catholic schools.”
“You can get German books,” he
continued, “but not recordings. You
cannot get litmus paper from the state if
you happen to attend a school which
honors God.”
“All you are asking,” Dr. Palmer told
the parents, “is to have your own taxes
back for the education of your own
children.”
“The test for receiving tax money,”
he said, “should be not ‘what is the
religion of the child’ but ‘what does the
child need.’”
His words were drowned with cheers
when he said:
“When the government taxes my
house, it doesn’t ask me if I’m a Baptist
or a Catholic or a Jew. As the
government collects taxes without
reference to race, color or creed, they
ought to give tax benefits without
regard to race, color or creed.”
“The Supreme Court is neutral
against religion,” Dr. Palmer said. “It
violates the principle of separation of
church and state, because it requires a
religious test before it distributes tax
money, and it penalizes children,
because of their parents’ choice of a
religious education for them.”
“We’re not asking for a free ride,” he
said, “but we do ask to be given fair
treatment.”
Attending the rally were all major
candidates for mayor of Philadelphia:
Thomas Foglietta, Charles Bowser and
Mayor Frank L. Rizzo.
Mayor Rizzo, the only one of the
three to speak, said: “I’d hate to be
mayor ofthis great city if the non-public
schools were to close tomorrow.”
Rabbi Aaron Popack, executive vice
president of Philadelphia’s Beth Jacob
Schools, ended the rally by saying: “We
ask Congress to lead us not only out of
the economic crisis which afflicts our
country, bu also out of the spiritual and
moral crisis.”
Common Orthodox-Catholic
Easter Date For Jordan
JERUSALEM (NC) - Catholic churches in Jordan this year took a step toward the
goal for which Pope Paul VI and Orthodox Ecumenical Patriarch Demetrios I of
Constantinople expressed a desire in their Easter greetings: that eventually the
Catholic and Orthodox Churches would celebrate Easter together.
Catholics in Jordan celebrated Easter not on March 30 like the rest of the Catholic
Church this year, but on May 4, the Easter of the Orthodox Churches.
For some time, priests and people of the churches in Jordan have requested a unity
on the date of Easter. This year a formal petition was made to Latin-rite Patriarch
Giacomo Beltritti of Jerusalem that Latin-rite Catholics observe Easter on the same
day as the Orthodox, and that in return the Orthodox be asked to celebrate Christmas,
as the Catholics do, on Dec. 25.
Negotiation between the heads of the Churches in Jerusalem, however, produced no
agreement.
Prompted by the Jordanian Catholics, Patriarch Beltritti sent their request to the
Vatican with the proviso that nothing be done to upset the mutual respect and
relations with the Orthodox Church.
The Vatican gave permission for Catholics in Jordan, but not in Israel, to celebrate
Easter this year on the same day as the Orthodox.
Reports from Jordan said that the unified observance of the feast had brought great
satisfaction to both Catholics and Orthodox in Jordan and that Moslems were also
pleased because the Christian agreement meant that they could unify their visits to
express Easter greetings to the Christians.
The reports also said that the agreement brought the prospect of Jordanian
government approval of the celebration of Easter as a holiday and of cooperation on a
common catechism and a unified religious education program.
It has also been reported that a group of Orthodox clergy in Jordan who want a
unified date for Christmas have been exploring ways of achieving this.
4