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Chapter Four the Jesuit Heritage in Eastern Massachusetts

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Chapter Four the Jesuit Heritage in Eastern Massachusetts CHAPTER FOUR THE JESUIT HERITAGE IN EASTERN MASSACHUSETTS Eastern Massachusetts embraces a population of more than five and a half million people in the counties of Essex, Middle­ sex, Norfolk, Plymouth (except for the towns of Mattapoisett, Marion and Wareham) and Suffolk. Slightly more than two million of these people are Catholics of the see of Boston which goes back to 8 April 1808 and which became an archdiocese on 12 February 1875. This chapter will explore the relationship of the Society of Jesus to the development of Catholicism in this section of the Bay State in the early period of the seventeenth and eighteenth centuries when the Jesuits were outlawed, in the modern period of the nineteenth century when the Jesuits were accepted, and in the contemporary period of the twentieth century when the Jesuits have proven to be a vital element in the religious and cultural life of eastern Massachusetts. I In the study of the early relationship of the Jesuits to eastern Massachusetts, Plymouth, founded in 1620, Salem, founded in 1626, and Boston, founded in 1630, are important. While each of these settlements had its own governor, all of them were one in their attitude towards the Jesuits. This is illustrated by John Winthrop, founder of the Massachusetts Bay Colony, who declared that a major reason for sailing to New England was "to rayse a bulwarke against the kingdom of Antichrist which the Jesuits labour to reare vp in all places of the worlde." And, since the charter of Massachusetts incorpor­ ated oaths of supremacy and allegiance with their anti-Jesuit overtones, it is clear that the founding of the Bay State was at least partially prejudiced against the Jesuits. This anti-Jesuit bias manifested itself in different ways in Massachusetts itself. John Winthrop, writing to Richard - 70 - The Jesuit Heritage in Eastern Massachusetts Saltonstall and others in the aftermath of his support of the losing side in the fight between Charles de Saint Etienne de la Tour and Charles de Menon, Sieur d'Aulnay de Charnise, during the struggle over Nova Scotia and New Brunswick, said in July of 1643 that God had preserved them from "the malignant Plotts of Jesuits." When John Endecott became Governor of Massachusetts Bay in 1644, he blamed the Jesuits for the ribald behavior of Thomas Morton, a person who was a scandal be­ cause of his dealings with the Indians and his revelry at Merry­ mount. John Cotton, the leading Puritan divine, employed sacred scripture in arguing for a law against the Jesuits in 1645. Some Presbyterian petitioners in 1646 believed that Jesuits were responsible for destroying the peace of the church in Rox­ bury. And, under the leadership of Salem, Massachusetts passed a law on 26 May 1647 outlawing the Jesuits. However, contrary to the obvious hostility towards the Jesuits, Father Gabriel Druillettes, S.J., who visited Massachu­ setts in the winter of 1650-51 and later in 1651, was not treated with contempt by the Puritans. Se-tting out with John Winslow, a representative of the Bay State whom he called his "Pereira" in honor of the merchant who helped St. Francis Xavier, he journeyed to eastern Massachusetts. Just as Boston did not prevent her ships from carrying the sacred cod from New Eng­ land to Roman Catholic markets outside of it, so too did Massa­ chusetts Bay not reject this Jesuit when he came as an envoy from Canada (the anti-Jesuit law permitted such an exception) in search of a military alliance against the Iroquois in return for economic concessions. He found a sympathetic ear from Gov­ ernor Thomas Dudley at Boston, Governor William Bradford at Plymouth, and even from Governor John Endecott at Salem where he stopped on 9 January 1651. But, when he returned in September of 1651, Father Druillettes found that Massachusetts was not interested in a military alliance with the French. Per­ haps Governor Endecott regretted the outcome of the Druil­ lettes mission when, on 27 June 1662, the Bay State leader complained about the Iroquois attack on one of the English outposts in New England in the previous month. Despite the failure of Father Druillettes' mission, it was significant for the history of Catholicism in Boston. For, during - 71 - The Jesuit Heritage in Eastern Massachusetts his first visit to Boston, it is not unlikely that he did offer the first Mass in this city. As the special guest of Major General Edward Gibbons, a merchant whose home was located on Washington Street near Adams Square, he was given a private room in this building. Given the practice of Jesuit missionaries, who offered Masses even on hunting journeys with the Indians, it is obvious that Father Druillettes' sojourn in Boston during December of 1650 must be regarded as very important. That Father Druillettes recorded in his journal how he was free to carry on his religious duties in this room must be interpreted that he did offer Mass in Boston. Harvard College, founded in 1636 to produce religious and political leaders for Massachusetts, was not devoid of interest in the Jesuits during its early days. Among the books bequeathed to· it by Reverend John Harvard were at least three works by the Jesuit Cardinal Robert Bellarmine. Bellarmine, an expert in church and state relations, attracted even Increase Mather, Presi­ dent of Harvard College from 1681 to 1701, if one can judge from the Mather collection of books in the American Anti­ quarian Society in Worcester. Nathaniel Eaton, who was one of Mather's predecessors as head of Harvard, was ridiculed as "Jesuita versipellis" by the valedictorian at the 1652 commence­ ment. Of great concern to the citizens of Massachusetts were the Indian raids and the captives taken. During King Philip's War (1675-76), when a number of settlements in Massachusetts Bay suffered, Edward Randolph, reporting to the Committee of Trade in London on 12 October 1676, blamed "vagrant and Jesuitical priests" for these troubles even though the Indians in­ volved in that war were not the Indians instructed by the Jesuits. Actually, King Philip himself was hostile to Christianity and, following his death, some of his allies took refuge among the Indians who were1not ignorant of the Jesuits. Three years after Randolph's report, the Commissioners of the United Colonies meeting at Boston, reiterated the same theme about Jesuit complicity when the Indians were once more on the warpath. Moreover, it should be recalled that the anti-Jesuit attitude in Massachusetts was not unrelated to· events taking place in England about that time. For, with the accession of James II to - 72 - The Jesuit Heritage in Eastern Massachusetts the throne of England in 1685, Massachusetts had to deal with a King who was not only a Roman Catholic but one who had gone over to this religion because of a Jesuit. That his agent in New England, Sir Edmund Andros, was thought to be a covert Catholic did not endear him to the rebels in Massachusetts Bay particularly when he tried to enforce the authoritarian views of King James II. It will be recalled that, following the deposition of the· latter, Commons, on 28 January 1689, declared that the King had broken the law "by the advice of Jesuits and other wicked persons." Yet, what was the evidence for blaming the Jesuits for the troubles in Massachusetts after King James II? As one can infer from the examples that follow, it was a question of guilt by association. For the Indians were neophytes of the Jesuit missions and friends of the French to whom the English were opposed. First, there is the case of Hannah Duston, an ancestor of Father John F. Duston, a New England Jesuit who died in 1963. She was taken in the raid on Haverhill in March of 1697 and brought to Pennacook Island in New Hampshire but she later escaped. Her Indian master was one who had learned to pray as the Jesuits had taught their neophytes. Her captors were Penna­ cooks from the Jesuit mission on the Chaudiere founded by Father Jacques Bigot, S.J. Secondly, on 10 June 1697, Samuel Gill of Salisbury, from whom the Gills of Canada descend, was captured by In­ dians at the age of ten. Years later, he and another captive, Rosalie James, a girl captured about the same time, were married in 1715 at St. Fran9ois-du-Lac by the Jesuit missionary Father Joseph Aubery. Thus, from Salisbury, their journey led to Canada by way of the Kennebec as their children later found out. Thirdly, Groton, like Haverhill, had been attacked more than once. In one of these raids, apparently in 1707, a number of residents were killed and some children taken captive (sixteen were seized from this town during the French and Indian Wars), including John and Zachariah Tarbell. Presumably, when Timo­ thy Rice, a Westborough native who settled at Caughnawaga, visited Governor Jonathan Belcher as the latter's guest in - 73 - The Jesuit Heritage in Eastern Massachusetts September of 1740, it was John who accompanied Rice. But there· is no evidence that the governor persuaded either John or Timothy, Caughnawaga chiefs, to return to their homes in Massachusetts. John, who had visited Groton with Zachariah the year previously, remained at the Indian settlement where the Jesuits cared for the Indians. One of the Tarbells founded the mission of St. Regis not far from Caughnawaga about 1760. Accompanied by two Jesuit chaplains, these Indians played a vital role in the defeat of General Edward Braddock, leader of the British forces, on 9 July 1755, at the Monongahela River seven miles from Fort Duquesne.
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