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. It is the freedom to express honest thoughts, to recognize no112 s a c r a m e n t o a n d t h e c a t h o l i c c h u r c h dominion of man over man, to enjoy our natural rights, to respect therights of our neighbors, to make the laws by which we shall be bound, tochoose as sovereign our servants in public places, to commune with ourMaker as we wish, to worship God according to the dictates of our con-science or to worship not at all. Catholics were not seeking to underminebasic American institutions, Devlin insisted, but supported free schools,free thought, free speech. He warned, Whoever would stifle honestthought or deny his fellow-men the same freedom he claims for himself,or attempts to deprive them of enjoying the inalienable rights vouchsafedto all and preserve that for which this nation was baptized in blood is atraitor to that flag. 40Local Catholic youth assured the community of their loyalty.TheYoung Men s Institute sponsored an annual celebration on Washington sBirthday, which included well-publicized patriotic speeches and eventsstressing loyalty to their faith and to their nation.One other patrioticgroup was the popular Catholic fraternal order the Knights of Columbus,which came to Sacramento in 1905.The Knights publicly celebrated theirpatriotic Americanism and reminded their fellow citizens that the discov-erer of America was a Catholic.41joining the consensus on immigrant assimil ationAlthough they found it easy enough to stress their patriotic loyalties,Catholic leaders found themselves pressed on the issue of assimilation.Ironically, the Irish could distance themselves from the foreign-bornwith whom they may have shared the Catholic faith, but not much else.Even Irish-born citizens, such as Bishop Thomas Grace and city coro-ner and sheriff William F.Gormley, were not lumped into this generalcategory.For example, the Bee s obituary of Thomas Grace noted that in the days when the apa was rampant some of its most ardent supporterswere friends of Bishop Grace. 42 In fact, the Irish-born seemed to con-cur with the critics of their foreign-born coreligionists.Immigrants weremore prone to vice and public corruption.Middle-class Catholic leaders,like their Protestant counterparts, wanted a clean city, did not approveof gambling, and hoped to see some restrictions on city vice if not itsoutright abolition.Catholics actively supported efforts to clean up Sacra-mento and improve the city s image.As we shall see in the next chapter,c a t h o l i c s a n d t h e e t h n i c c o n s e n s u s 113 Catholics were among the most ardent city boosters and some of thebest city and public works supporters.The Reverend John Quinn, rec-tor of the Cathedral of the Blessed Sacrament from 1899 to 1906, publiclysupported the Ministerial Union s campaigns to end poolrooms areform to some degree directed against the foreign-born.43 Other Catholicleaders threw their support behind efforts to exclude saloons from resi-dential districts.44Irish Catholic leaders also slowed and even blocked the creation of nationality parishes, one of the chief requests of foreign-born Catholics.When they could no longer evade the demands of local ethnic groups orthe Vatican to create ethnic churches (churches that ministered to thosewho did not speak English), Irish Catholic leaders did whatever theycould to dilute them from being pure ethnic enclaves or kept them inan ecclesiastically subservient status (that is, missions and chapels ratherthan parishes).Nationality churches in Sacramento were treated likestepchildren: They received almost no financial or moral support fromthe diocese, and even found their fund-raising capacities were carefullycircumscribed.When it did permit them, the diocese pushed these ethnicchurches to become way stations to Americanization.The first nationality Catholic church in the United States, HolyTrinity Church, opened for the German-speaking Catholics of Philadel-phia in 1791.45 In most cities, membership in a congregation dependedon where you lived.Parish boundaries encompassed certain streets, andthe church within one s particular area determined where one would goto receive the sacraments.Catholics within this territory were obligedto attend this church and support it, and from it they received spiritualministry.National churches, on the other hand, had no fixed boundariesbut welcomed any and all of a particular ethnic group who wished to gothere [ Pobierz całość w formacie PDF ]
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. It is the freedom to express honest thoughts, to recognize no112 s a c r a m e n t o a n d t h e c a t h o l i c c h u r c h dominion of man over man, to enjoy our natural rights, to respect therights of our neighbors, to make the laws by which we shall be bound, tochoose as sovereign our servants in public places, to commune with ourMaker as we wish, to worship God according to the dictates of our con-science or to worship not at all. Catholics were not seeking to underminebasic American institutions, Devlin insisted, but supported free schools,free thought, free speech. He warned, Whoever would stifle honestthought or deny his fellow-men the same freedom he claims for himself,or attempts to deprive them of enjoying the inalienable rights vouchsafedto all and preserve that for which this nation was baptized in blood is atraitor to that flag. 40Local Catholic youth assured the community of their loyalty.TheYoung Men s Institute sponsored an annual celebration on Washington sBirthday, which included well-publicized patriotic speeches and eventsstressing loyalty to their faith and to their nation.One other patrioticgroup was the popular Catholic fraternal order the Knights of Columbus,which came to Sacramento in 1905.The Knights publicly celebrated theirpatriotic Americanism and reminded their fellow citizens that the discov-erer of America was a Catholic.41joining the consensus on immigrant assimil ationAlthough they found it easy enough to stress their patriotic loyalties,Catholic leaders found themselves pressed on the issue of assimilation.Ironically, the Irish could distance themselves from the foreign-bornwith whom they may have shared the Catholic faith, but not much else.Even Irish-born citizens, such as Bishop Thomas Grace and city coro-ner and sheriff William F.Gormley, were not lumped into this generalcategory.For example, the Bee s obituary of Thomas Grace noted that in the days when the apa was rampant some of its most ardent supporterswere friends of Bishop Grace. 42 In fact, the Irish-born seemed to con-cur with the critics of their foreign-born coreligionists.Immigrants weremore prone to vice and public corruption.Middle-class Catholic leaders,like their Protestant counterparts, wanted a clean city, did not approveof gambling, and hoped to see some restrictions on city vice if not itsoutright abolition.Catholics actively supported efforts to clean up Sacra-mento and improve the city s image.As we shall see in the next chapter,c a t h o l i c s a n d t h e e t h n i c c o n s e n s u s 113 Catholics were among the most ardent city boosters and some of thebest city and public works supporters.The Reverend John Quinn, rec-tor of the Cathedral of the Blessed Sacrament from 1899 to 1906, publiclysupported the Ministerial Union s campaigns to end poolrooms areform to some degree directed against the foreign-born.43 Other Catholicleaders threw their support behind efforts to exclude saloons from resi-dential districts.44Irish Catholic leaders also slowed and even blocked the creation of nationality parishes, one of the chief requests of foreign-born Catholics.When they could no longer evade the demands of local ethnic groups orthe Vatican to create ethnic churches (churches that ministered to thosewho did not speak English), Irish Catholic leaders did whatever theycould to dilute them from being pure ethnic enclaves or kept them inan ecclesiastically subservient status (that is, missions and chapels ratherthan parishes).Nationality churches in Sacramento were treated likestepchildren: They received almost no financial or moral support fromthe diocese, and even found their fund-raising capacities were carefullycircumscribed.When it did permit them, the diocese pushed these ethnicchurches to become way stations to Americanization.The first nationality Catholic church in the United States, HolyTrinity Church, opened for the German-speaking Catholics of Philadel-phia in 1791.45 In most cities, membership in a congregation dependedon where you lived.Parish boundaries encompassed certain streets, andthe church within one s particular area determined where one would goto receive the sacraments.Catholics within this territory were obligedto attend this church and support it, and from it they received spiritualministry.National churches, on the other hand, had no fixed boundariesbut welcomed any and all of a particular ethnic group who wished to gothere [ Pobierz całość w formacie PDF ]