Four
congregations commit to fight racism
By Lou Baldwin
Special to The CS&T
The year 2007 is the seventh year since the millennium year. By biblical
tradition, a seventh year is a Sabbath year — a time of forgiving
debts, forgiving wrongs, letting the land rest, and listening to the law
of the Lord.
What better time to put that into practice than the season of Lent, a
time of penance, self-examination and forgiveness?
The three congregations of the Sisters, Servants of the Immaculate Heart
of Mary (based in Immaculata, Scranton, Pa., and Monroe, Mich.) joining
with the Baltimore-based Oblate Sisters of Providence, chose Ash Wednesday
to issue a ringing “Statement Against Racism.”
“We condemn the sin of racism and stand in opposition to the ongoing
existence of this evil,” the statement reads, in part.
Racism, to a greater or lesser degree, has touched, or touches, every
part of the United States. It has touched every generation. It has even
touched religious congregations.
No group of religious is more aware of this than the Immaculate Heart
(I.H.M) Sisters and the Oblate Sisters of Providence, as this new statement
opposing racism attests.
“Our four congregations own and admit openly that the dynamics of
racism influenced our beginnings and impacted the unfolding of our four
histories,” their joint statement continues. “Racism led to
barriers of separation among us for over a century. Now, in the graced
process of reconnecting our journeys, we fully embrace the dignity of
each human person as revealed by the mystery of the Incarnation.”
Just how did racism impact these four congregations, which today have
about 2,000 members among them?
According to the histories of the orders, which can be found on their
Web sites, including www.oblatesisters.com, their history starts in 1829
in Baltimore, Md., with the Oblates Sisters of Providence, the smallest
and oldest of the four.
Elizabeth Lange, an African- American Catholic, and three other like-minded
women, set out to found the new congregation, with the help of Sulpician
Father James Hector and the approval of Baltimore’s Archbishop James
Whitfield.
African-American women were not accepted for candidacy by the existing
religious congregations at the time — nor were African-American
men accepted as candidates for the priesthood.
The Oblates were the first enduring congregation in the world founded
specifically for women of color. The sisters’ work was not easy;
they suffered discrimination, and received little support from the white
community.
Self-sufficiency was impossible because the families of the children they
taught were usually too poor to pay for their education. The sisters’
troubles were further compounded when Archbishop Whitfield was succeeded
by the less sympathetic Archbishop Samuel Eccleston. In light of the congregation’s
financial difficulties, he ordered the sisters not to accept new members.
He suggested they disband and obtain positions as servants.
During that time of trial, their greatest champions and supporters were
the Redemptorist Fathers, who helped them through an extremely difficult
period. But discouragement led to defections from their ranks.
In 1841, one of Mother Lange’s pioneer companions — Sister
Marie Therese Maxis Duchemin ( Sister Theresa Maxis) — in 1841 succeeded
the foundress as superior, a post she held for two years.
Sister Theresa was of mixed race and although her features and coloring
were white, she was considered black in the antebellum South.
At the same time the Oblate Sisters were struggling to remain as an active
order of nuns, a Redemptorist priest involved in a new ministry territory
in Monroe, Mich., found a need for religious sisters in that area.
Father Louis Gillet invited Sister Theresa to come to Michigan to work.
She and one of the other sisters, perhaps sensing their congregation was
dying, left the Oblates for Monroe, where they established a new order
in November 1845. Mother Theresa was the first superior.
At first the sisters continued to call themselves Sisters of Providence.
But in 1847, they changed the name to the Sisters, Servants of the Immaculate
Heart of Mary, exchanging their black scapular for blue.
Their race was not an issue in Michigan. The founding sisters were light-skinned,
and most people assumed they were white. However, the Church authorities
did know their history.
The Monroe congregation flourished and expanded rapidly, in a way the
Oblates never could in Baltimore.
But Mother Theresa was at constant odds with Detroit’s Bishop Peter
Paul Lefevere, who was upset when she made decisions without his prior
consent.
Bishop Lefevere was especially angry when the I.H.M. sisters opened new
convents in Pennsylvania, beyond his jurisdiction. In a biography of St.
John Neumann, author Michael Curley said the issue involved the rights
of bishops.
Eventually the bishop deposed Mother Theresa, and after a time she went
into exile with the Grey Nuns in Canada. Only many years later was she
allowed to return to the Immaculate Heart Sisters in the Philadelphia
area. She died peacefully in 1892 at the West Chester motherhouse, which
is now located in Immaculata.
Most of that early history was virtually unknown to later generations
of the Sisters, Servants of the Immaculate Heart of Mary.
Not until 1995, at the time of the sesquicentennial celebration of the
Monroe congregation, did the four I.H.M. congregations begin exploring
their roots, and the part racism played in their foundations.
From the Immaculate Heart Sisters’ perspective, Mother Theresa left
the Oblates of Providence for an opportunity to live out the life of a
religious in a new setting — away from the racism of her day in
Baltimore.
The Oblates, who overcame their early difficulties, saw Mother Theresa’s
departure from their congregation as an abandonment.
Now, they understand the real cause of the sundering of their original
congregation was racism, itself.
Religious garb did not shield the Oblate Sisters from racism in Baltimore,
nor could Mother Theresa Maxis escape it entirely in Michigan or Pennsylvania.
“We are beginning to acknowledge this racism,” said Sister
Rose Yeager, I.H.M., a member of the Immaculata congregation’s general
council and of the four congregations’ joint Committee For Healing
Racism.
That committee was founded in Baltimore in 2001, with its first meeting
at the Oblates of Providence motherhouse. It meets twice a year, and has
held annual intercongregational retreats for the past three years.
The joint Lenten statement against racism is a result of the congregations’
years of reflection.
“We call people to reflect upon racism in their own lives,”
Sister Rose said.
The four congregations end their statement with a promise:
“[W]e commit ourselves to the work of undoing racism. By participating
in the process of creating right relationships, healing and reconciliation,
we are determined to eradicate racism within ourselves, our congregations,
our Church, and our global community.
“There is a renewed awareness in the congregations that racism and
other societal ills demand justice as well as charity,” the sisters
state.
Social justice and social charity cannot be separated, according to Sister
Rosemary Davis, I.H.M., who sums up the sister’s position in their
congregational newsletter: “The goal of social charity and justice
is furthering the common good. Social charity addresses the effects of
social sin while social justice addresses the causes of social sin.”
Oblate Sister Marcia Hall, the principal at St. Frances Academy in Baltimore,
acknowledged that there remain mixed feelings about Mother Theresa Maxis.
“It was hard for some of the sisters to accept her going out [from
Baltimore] and there may be mixed feelings to this day — while others
see her as discerning her own vocation,” Sister Marcia said.
“Probably, Mother Theresa’s personality played a role in her
later problems,” Sister Marcia continued. “She was a strong-willed
woman, and strong-willed women generally have problems with men accepting
them — and particularly in that generation.”
Regarding the joint statement, Sister Marcia said: “We would like
to have people read it, examine themselves [and] see what they can do
in their own work about the racism that is still present in society.”
Sister Marcia added that racism existed in the Church as in the rest of
society, and some have acknowledged that, while other have not.
Meanwhile, over the decades, things have been changing for the congregations,
as for the rest of the country.
For many years now, the Sisters, Servants of the Immaculate Heart of Mary
have welcomed African-American candidates into their congregations —
as do all other American religious sisters’ orders. And, yes, the
Oblates of Providence also welcome non-African-American candidates.
Lou Baldwin is a member of St. Leo parish and a freelance writer.
Knights of
St. Peter Claver celebrate anniversary
By Father Rayford Emmons
Special to the CS&T
I couldn’t believe it when I first saw it. Neither could anyone
else.
It was in broad daylight on the Benjamin Franklin Parkway, early on a
Sunday afternoon. Almost 1,000 uniformed, black Catholics — men
dressed in black, and women in white — extended the entire block
of the Cathedral Basilica of SS. Peter and Paul, in a line a half-mile
long.
It really was an impressive sight. Car drivers were rubber-necking and
gawking as they passed. Pedestrians stood in their tracks and stared.
Few people had seen that many black people in one place at one time, going
into a Catholic Church.
An excited John Cardinal Krol, the main celebrant of the Mass for that
occasion, who had been asked on more than one occasion to appoint a black
pastor for the Archdiocese, could not contain himself.
He began his homily by saying, “Let me assure you. There will be
a black pastor appointed soon within the Archdiocese of Philadelphia.”
Largely due to that occasion, I was soon appointed that first black pastor
for the archdiocese.
The occasion that evoked such surprise and amazement, sometime in the
1980s, was the national convention of the largest Catholic fraternal group
in the black Catholic community — the Knights of Peter Claver and
Ladies Auxiliary — convened right here in Philadelphia. Who are
these Knights and Ladies?
They are members of a successful and dedicated Catholic fraternal organization
that will be celebrating its 30th anniversary of service in the Archdiocese
this year, and its 100th anniversary of service to the nation in 2009
. Many events are planned for the two occasions.
The New Catholic Encyclopedia describes the Knight and Ladies this way:
“From 1889 to 1894, the Black Catholic Congresses called for the
establishment of a fraternal organization for black Catholics. In 1909,
in Mobile Ala., three black Catholic laymen and four Josephite priests
(including African-American priest Father John Dorsey) organized the Knights
of Peter Claver to provide ‘Catholic fraternalism, Christian charity,
and insurance protection for (black) Catholics.’
“By its 50th anniversary (1959), this group had more than 12,000
members in 226 councils and courts in the United States. It has not only
supplied financial support to the missions, but also helped train leaders
for interracial work.”
Today, the organization has more than doubled. It is located in 34 states,
has 298 Councils (men’s divisions) and 312 Courts (ladies divisions).
It also has 123 Junior Councils (young men) and 208 Junior Courts (young
ladies) for black Catholic youth between the ages of 7 and 18.
The Order is named after St. Peter Claver, a Jesuit priest from Spain
who ministered in the 1600s to African slaves in Cartegena, in Colombia,
South America.
This great saint is said to have converted more than 300,000 slaves to
Catholicism
Black Catholics have been in the Archdiocese of Philadelphia since 1743.
Before the first black Catholic religious women worked in the Archdiocese,
beginning in 1858, and black Catholic seminarians became associated with
the Archdiocese in 1852, the Black Catholic laity carried the banner for
the Philadelphia black Catholic community.
Dating from the 1740s, Philadelphia Black Catholic lay people have a long,
established tradition of Church ministry. Many black Catholics formed
and sang in parish choirs (1790s), petitioned for and taught in Catholic
schools (1817), were godparents for baptisms and sponsors for confirmations
(1740s), founders of parishes (1876), leaders in society (1890s), recipients
of papal awards (1920s), and defenders of the Church’s teaching
on social justice (from the 1930s to 1970s).
However, through the years, Philadelphia black Catholic lay people lacked
a significant national organization that allowed them to bring together
all of their considerable talents and energy on the local level.
Beginnings in Philadelphia
In December 1976, a group of Black Catholic lay people in Philadelphia
were pleasantly surprised to discover an organization that could address
that issue — the Knights of Peter Claver and Ladies Auxiliary.
Philadelphia’s first Court for Knights, and Council for Ladies was
formed at Most Precious Blood Church in North Philadelphia.
That group pioneered the first of 10 courts and councils that now exist
in the diocese. Today they include groups based at Saint Athanasius, Saint
Benedict, Saint Charles Borromeo, Saint Cyprian, Saint Francis De Sales,
Saint Ignatius, Saint Martin De Porres, Most Blessed Sacrament, Our Lady
of the Blessed Sacrament, and Saint Barbara Parishes.
With membership of more than 500, those organizations help make Philadelphia
one of the largest chapters of Claverites in the country.
As concerned Catholics and good citizens, the Philadelphia Knights and
Ladies have sponsored all kinds of events for the black Catholic community,
in connection with the activities of the national organization.
The national programs include recognition for outstanding Catholic families
and organizational leaders. They also include raising funds for diverse
causes that include the Tree of Life Foundation, charities, scholarships,
sickle cell anemia research, human development, the Our Lady of Africa
national black Catholic Chapel, and work for religious vocations.
The programs also support the charitable appeals of many national and
international organizations, such as the NAACP and the United Negro College
Fund, and Catholic elementary and secondary schools. They support Xavier
University in New Orleans, the only black Catholic university in America,
which was founded by Philadelphia’s own St. Katherine Drexel.
Members of the parish organizations also benefit spiritually from participation
at all kinds of national and local religious ceremonies, as well as by
their encouragement to receive holy Communion frequently, and by prayers
and memorial Masses offered for the repose of members’ souls.
The organization provides many opportunities for participation and leadership
on the parish, diocesan, and national levels. It is one of the few Catholic
organizations in the United States that is officially recognized by the
Vatican and approved by the Holy Father.
The Knights of Peter Claver and Ladies Auxiliary are dedicated to the
support of local bishops, priests, and pastors. Many religious men and
women, deacons, priests, bishops, and cardinals, including Philadelphia’s
Cardinal Justin Rigali, proudly count themselves among the Claverite membership.
Cardinal Anthony Bevilacqua made sure that the Knights and Ladies appeared
at nearly every important Archdiocesan event. This helped put Philadelphia
black Catholics on the map.
The organization is also committed to participate in various community
activities that promote civic involvement, encourage the lay apostolate
and Catholic Action, contribute to worthwhile causes, finance scholarships,
foster recreational assemblies and facilities, and provide social and
intellectual fellowship for all of its members.
No other black Catholic lay organization calls so many people to such
a high level of service in the church.
A time to celebrate
The year 2006-2007 marks 30 years of activity for the Philadelphia Knights
and Ladies. They plan to celebrate with several events. During the 30th
anniversary year, each parish with a Knights and Ladies chapter will celebrate
a special Sunday liturgy honoring and recognizing its members. Throughout
the year, there will be other events to which everyone in the Archdiocese
is invited.
In April, they will sponsor the first black Catholic historical tour.
It will feature people and places important to Philadelphia black Catholics
from the 1700s to the present. In August, the Knights and Ladies will
sponsor a booth selling food and prizes at the citywide Unity Day Festival
on the Benjamin Franklin Parkway. In November, National Black Catholic
History Month, they will sponsor a Day of Celebration honoring the 6,000
black and African saints and martyrs of the Catholic Church.
Also, in November or December, there will be a recognition banquet honoring
people who have been important to building up the Catholic Church in the
black Community. Finally, the Knights and Ladies will launch an ambitious
recruitment campaign in an attempt to double the size of the organization
to 1,000 members.
In 2009, the national organization will be celebrating a century of service
to the black community, to America, and to the Catholic Church.
As chaplain of the Philadelphia chapter, I invite you to join us as we
commemorate one of the most significant lay organizations in the Catholic
Church, and one of the oldest and most effective Catholic fraternities
in America.
The Knights and Ladies surprised and amazed people at its national convention
in Philadelphia more than 20 year ago. It continues to call its people
to various ministries, in order to surprise and amaze our world by being
witnesses to Jesus Christ.
For further information about upcoming events, funding Claverite activities
or about becoming a member of the Knights and Ladies, please phone Father
Rayford Emmons at (610) 876-7 101.