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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