Not "Papist Patriots" but "Papist Devils"! Coming Soon from CUAP

The Catholic University of America Press will release this book in June this year: Papist Devils: Catholics in British America, 1574-1783 by Robert Emmett Curran:

This is a brief [320 pages] highly readable history of the Catholic experience in British America, which shaped the development of the colonies and the nascent republic in the seventeenth and eighteenth centuries. Historian Robert Emmett Curran begins his account with the English reformation, which helps us to understand the Catholic exodus from England, Ireland, and Scotland that took place over the nearly two centuries that constitute the colonial period. The deeply rooted English understanding of Catholics as enemies of the political and religious values at the heart of British tradition, ironically acted as a catalyst for the emergence of a Catholic republican movement that was a critical factor in the decision of a strong majority of American Catholics in 1775 to support the cause for independence.

Papist Devils utilizes archival material, newspapers, and other contemporary records in addition to a broad array of general histories, monographs, and dissertations dealing with the British Atlantic world.The unprecedentedly broad scope of this study, which encompasses not only the thirteen colonies that took up arms against Britain in 1775, but also those in the maritime provinces of Canada as well as the ones in the West Indies, constitutes a unique coverage of the British Catholic colonial experience, as does the extension of the colonial period through the American Revolution, which was its logical dénouement.

With its view of "the British Catholic colonial experience" beyond Maryland, which I have usually focused on, this looks like a fascinating study to me. It would be interesting to read and compare it to Papist Patriots, which analysed how Catholics in Colonial Maryland were so ready to assist the American Revolution and the new republic, based upon their Cisalpine tendencies.

Charles Carroll of Carrollton, RIP

The last surviving signer of the Declaration of Independence, Charles Carroll of Carrollton, died on November 14, 1832, at the age of 91! He was the only Catholic to sign the Declaration and he did much to support the cause of independence:

Carroll’s position in the emerging revolutionary politics became clear in 1773 as a result of a series of letters published in the Maryland Gazette. Signing himself “First Citizen,” he publicly debated “Antilon,” the powerful provincial official Daniel Dulaney, on freedom of conscience and the rights of the elected assembly versus the powers of appointed government. Carroll gained public acclaim for embracing the principle that the people are the true foundation of government and emerged as the citizens’ “patriot.” He was then appointed to the Annapolis Committee of Correspondence and Council of Safety. Charles Carroll was soon elected to the 2nd Maryland Convention in 1774, his first elected office. In effect, the ban on Catholics serving in Maryland politics ended with Carroll’s election to the 2nd Convention in November, 1774. In 1775, he became a member of the Maryland Committee of Correspondence and Council of Safety.

Early in 1776, Charles Carroll, Samuel Chase and Benjamin Franklin were appointed as commissioners to Canada. Along with Carroll’s cousin John Carroll, they were challenged to enlist Canadian support and alliance in the growing conflict with Great Britain. Although, this delegation returned unsuccessful, Carroll, with growing prestige, was given credit along with Samuel Chase for their successful efforts to persuade Maryland to instruct its delegates to vote in favor of independence. He was elected as a Maryland representative and joined the other delegates, from a now unified thirteen colonies, at the 2nd Continental Congress,to sign the Declaration of Independence document in Philadelphia on August 2, 1776. . . .

Charles Carroll leased his Annapolis house in 1821 and moved to his daughter (Mary Caton) and son-in-law’s home on Lombard Street in Baltimore (now known as the Carroll Mansion of the Baltimore City Life Museums). By 1822, the first sanctioned Catholic Church in Annapolis, St. Mary’s, was erected and built on the Carroll property. In 1826, Charles Carroll of Carrollton became the last surviving signer of the Declaration of Independence with the deaths of Thomas Jefferson and John Adams on July 4th. Two years later at the age of 91, Carroll laid the cornerstone for the B&O Railroad. He died in his 96th year on November 14, 1832, at the Caton home. Following a national day of mourning, he was interred at the family country seat, Doughoregan Manor.

Some Current Events

Four Items of Note:

The 50th Annual International Eucharistic Congress appears to have been a great success in Ireland: crowds larger than expected with international pilgrimages encouraging the Irish Catholics who have been through a rough time with the revelations of abuse by both priests and religious and inaction by the bishops. The program of events began with Mass on Corpus Christi Sunday and wrapped up yesterday: Masses, Eucharist Processions and presentations on the Most Holy Body and Blood of Jesus and the other Sacraments, including Reconciliation.

The third Personal Ordinariate for Anglicanorum Coetibus (groups of Anglicans) has been established in Australia: Our Lady of the Southern Cross. Former Anglican bishop Harry Entwistle is the first Ordinary (although, since he is married, he will not be ordained a bishop)--he's not just a former Anglican bishop, however. He was a bishop (since 2006) of the Anglican Catholic Church in Australia, which is part of the Traditional Anglican Communion.

And finally, the really big news: my husband and I went to see For Greater Glory this weekend. I've been writing and talking about the connections between the Cristeros crisis and the English Reformation, but after watching the movie, one of the great distinctions between the two really came to me: The spirit of irreligion and, indeed, the animus and fear of religion as an influence in society that animated the Calles oppression of the Church. During the English Reformation and its aftermath, the English people came to fear Catholicism and Catholics (and exported that fear among the emigrants sent to New England) but both Anglicans and Catholics in England agreed that religious faith was essential to England. The essential religious faith was Christianity; the issue was which Christian church should be at the center of the culture: the Church of England or the Roman Catholic Church (or even the Reformed Church). For Greater Glory begins with President Calles warning against the dangers of the Church to the State, so he makes the State a grave danger to the Church.

Like any historical epic, the movie had to compress some timelines and smooth out some complexities, yet it expressed the sweep of the events during the 1920s. For instance, President Calles remains the main antagonist in the conflict with Church, yet he was out of office by the time the peace treaty negotiated with input from Dwight Morrow in 1929. Although the end titles might make the audience think about the aftermath, the movie ends with the good news that the treaty allows the Church to function again: the interdict Pope Pius XI proclaimed was lifted, and the church bells rang again in Mexico. Yet even after the treaty was signed, government oppression continued. The hint of trouble is that Tulita Gorostieta, widow of  General Enrique Gorostieta, had to remain in hiding four years after the end of the war, as one of the closing titles informs us.

It's an effective movie--this is the review that I thought summarized the film's ethos:

Like Steven Spielberg’s “War Horse,” “For Greater Glory” is a film displaced in time. This historical adventure feels like a fifty-year-old film minus Charlton Heston. Director Dean Wright (a visual effects master on films like “Lord of the Rings” and “Titanic”) keeps things old fashioned but never crosses the line to pastiche. With sun-soaked cinematography, beautiful panoramic vistas, a lush James Horner score and multitudes of idealist characters and pious speeches, “For Greater Glory” feels like a war movie from a much more innocent time. Though Wright deftly uses that old Hollywood glory against us; he alternates between Hallmark card sentimentality and raw contemporary violence. As the war progresses, the film becomes increasingly violent but never loses its classic film visage, which, whether intentional or not, is eerie and memorable.

Finally, EWTN will be broadcasting a series on The History of Catholicism in the United States by Father Charles Connor tonight -- tomorrow night's episode will focus on Maryland, I'm sure, as the title is "The British Colonies".

Jacobite Ships and Exiles in Maryland

Maura Jane Farrelly mentioned the Jacobite exiles who were shipped to Maryland and "purchased" by Catholic gentry--and the tensions their presence created between Catholics and Anglicans in Maryland in her book Papist Patriots. Here is some information about those ships and the two that landed in Maryland, The Friendship of Belfast and The Goodspeed in 1716. This book, Scottish Emigration to Colonial America, 1607-1785 by David Dobson, also provides some detail. In fact, it seems to be that David Dobson is the specialist in this research, with quite a list of publications! It looks like a fascinating topic, for genealogical studies especially.