Bill Milhomme

The Politican

2012-01-02T16:13:00.000-08:00

It is neither sinful nor criminal to be a politician, or an officeholder, or both. Abstractly considered, politics, if not a profession, is at least a field in which the greatest abilities should find honorable employment. Office holders are necessaries of life, and the mere fact of holding an office should be the reverse of a reproach. Further, we do not believe that the world is worse now than it used to be, and regard the “praiser of the things that were” as a very tiresome bore. But the politician, as we know him “averages” Generally speaking; he is a fraud, a disappointment. The canker gets him, and he ripens as a speckled crab instead of a high-bred pippin. He has even deteriorated from the standard of some years ago, as statute books and State debts now, and speeches and newspapers then show, in this; while his predecessor was the greater ruffian, he is the greater rascal. Consequently, he is amenable to the scarifying reviewer.

Now, having got him down, and kicked him afterward, let us proceed, with becoming charity, to inquire why he is such a naughty beast. Very likely the condition of public morals is responsible for a part of his badness.

The character of the politician is in a great measure what the tone of public sentiment permits it to be. When the public is guided by a high moral tone the politician reflects that condition. When the moral tone of the public is questionable the politician is dishonest. Since the first years of the war there has undoubtedly been a lowering of the standard of morality. Then commenced the era of reckless stock gambling and wild speculation. Men were eager to be rich. The chances of making money by questionable means were largely increased. Great contracts were let by the Government, by which fortunes were quickly and often corruptly made. Money was abundant. Patriotism and integrity were, in a measure, forgotten, in the race for wealth. The mania extended to all classes. Strict rules of business and honor were lost sight of. Every unscrupulous advantage was taken. The sole effort was to get money, either honestly or dishonestly. It is to be wondered at that in the general scramble for wealth the politician and the officeholder forgot his honor. Was he expected to remain pure while all about him was impure? Was it hoped that his standard of morality was higher than that of the public, whose servant he was? His demoralization followed quickly. It manifested itself all over the country; in the great ring frauds in New York; in the Credit Mobilier and Pacific mail briberies in Congress.

The lax conditions of public sentiment made all these things possible. We shall not have honest politicians and officeholders until we shall have a higher standard of public morality. The evil is permitted by the public. The remedy is also with the public. It must purify itself. The history of civilization teaches that the downfall of nations commenced with the corruption of the people. The history of the politics of this country shows that official depravity commenced with the decay of public morality.

It is useless to cry out against political corruption. It is vain for the press to publish individual instances of official depravity. The public itself must attain a higher standard of morality. There must be such a sentiment that a public man dare not be otherwise than honest. Until such a standard is reached, we may expect nothing better from officeholders and politicians. The New Orleans Times, April 29, 1875.

Rodman Ford Foxboro Early Days 1960-1964

2011-12-17T15:27:00.000-08:00

In an recent article titled, “Rodman Ford goes back to the future,” the Foxboro Reporter and Attleboro Sun Chronicle reported, “Rodman Ford is relocating to its original location at 53 Washington Street.” To someone reading this article whose life has not been ‘touch’ by the generosity of the Rodman family, the reader is led to believe that there were no earlier locations in the establishment of Rodman Ford.

Actually, prior to moving to the present location on Washington Street (Rte 1) Rodman Ford had been located at 5 Mechanic Street and 100 Central Street, near Foxboro Centre. The former became a Rodman dealership in July 1960 and the latter in May 1962.

The July 9, 1960 Foxboro Reporter stated, “Don Rodman is anxious to meet his new Foxboro friends and has opened the door to all to visit and meet the staff at the newly renovated establishment which houses one of the oldest Ford Dealerships started in the East when it was founded by George C. Collier, now retired… Mr. Rodman, a native of Dorchester, has spent his entire career in the automotive business from mechanic to salesman… A veteran of 4 years in the Army during World War II, he is married and makes his home in Canton with his wife and two sons."

Two years later, the May 17, 1962 Foxboro Reporter stated, “It was revealed last night that Rodman Ford Sales, Inc. of Mechanic Street has purchased the building and area formerly occupied by McKenzie Motors of Central Street.

Two months later, in July, Rodman Ford celebrated its 2 Year Anniversary. The nascent business which two years earlier employed nine employees had grown to a staff of twenty-one. The full page “Thank You! See How We Have Grown” in the July 12, 1962 Foxboro Reporter included a photograph of the staff. Pictured were Joe Cardinute, Jim Eastman, Tony Fasulo, Stan Markrush, Mary Curry, Mary Anzalone, Jerry Rodman, Don Rodman, Herb Harris, Lou Cabana, Mike Fallon, Gordon Sunderland, Al Collier, Bill Boyer, Bruce Peterson, Bill Miller, Eddie Peck, Chester Cutler, Bill Gibson, Steve Nimtroski and George Farris.

Two years later, in1964, Don and Gerry's continued success enabled them to expand to a new location on Route One, the present location of Rodman Ford, the location referenced in aforementioned news articles.

Christmas Watchfulness & Vigilance: Past & Present

2011-12-15T19:33:00.000-08:00

Christmas historically is a time that many give thanks and appreciation to those who provide the many private and public
services that are the woven into the fabric of our daily lives. These neighbors, friends and citizens are called to a vocation of vigilance and watchfulness while we work, sleep and play.

For thus says my Lord to me:
"Go, station a watchman, let him tell what he sees."
The watchman cried, "On the watchtower, O my Lord, I stand constantly by
day;
and I stay at my post through all the watches of the night."
"Upon your walls ... I have stationed watchmen; never, by day or by night,
shall they be silent."- Isaiah 21:6, 8, 62:6

In the United States the existence of a city or local police department is rarely given a second thought. In the countries
recovering from the civil turmoil of the “Arab Spring” a respectable, dependable police force is a priority for public safety. Those countries suffering from civil war and genocide it is only a dream, a dream that may take several generations to establish.

The origins Massachusetts’ city and local police departments can be traced back to 1631. The English system of sheriffs,
constables, and night watch were easily adapted to the colonies. The county sheriff, appointed by the governor, became the most important law enforcement agent particularly when the colonies remained small and primarily rural. The sheriff's duties included apprehending criminals, serving subpoenae, appearing in court and collecting taxes. The sheriff was paid a fixed amount for each task he performed. Since sheriffs received higher fees based on the taxes they collected, apprehending criminals was not a primary concern. In fact, law enforcement was a low priority.

In the larger cities and towns, such as Boston, New York and Philadelphia constables and the night watch conducted a wide variety of tasks. The night watch reported fires, raised the hue and cry, maintained street lamps, arrested or detained suspicious persons, and walked the rounds.

This Christmas let us be watchful and vigilant of the many gifts of family, friends, neighbors, colleagues, and especially those who are the eyes for those who peacefully sleep.

William J. Milhomme, WWII Veteran Day Memorial 2011

2011-11-09T14:57:00.000-08:00

William Joseph Milhomme enlisted in the US Army on April 1, 1943. His enlistment was “for the duration of the War or other emergency, plus six months, subject to the discretion of the President or otherwise according to law.” His registration recorded that he had completed one year of high school and his civil occupation was listed as “North Woodsman or Guide, Hunting And Fishing.” His stature was listed at 5’6” and weighed 100lbs. (Dad had been placed in the Franco American Orphanage (Lowell, MA) in 1935 at the age of 12. In 1937 he was later transferred to the House of the Angel Guardian (Jamaica Plain, Boston), a pseudo orphanage industrial school institution. He remained here until 1941 when he reached the age 21.

The following research was compiled by my brother, EdwardFrancis. Dad was assigned to the Fifth U.S. Army, IV Corps, 85th division, 338th regiment and company B. The 85th is also known as the "Custer" division. He trained at Camp Shelby, Mississippi and embarked for North Africa 12/25/43 aboard the USS General W.A. Mann. After the war he returned to the US on the aircraft carrier USS Lake Champlain.

He arrived at Casablanca, Morocco on 1/2/44 and received amphibious training at Port aux Poules near Arzew and Oran, Algeria from 2/1/44 - 3/23/44. He landed in Italy at Naples somewhere between 3/28/44 and 4/10/44. There they faced the Gustav
Line and held defensive positions for a month.

On 5/11/44 launched their attack taking Solacciano, Castellonorato and Formia. Terracian was taken and they participated in opening the Anzio beachhead. They then took Monte Compatri and Frascati and then onto Rome on 6/5/44. Viterbo was next and
then had a few days of Rest and Relaxation. Then they took over the defense of the Arno River from 8/15/44 - 8/26/44. The division attacked the mountain defenses of the Gothic Line on 9/13/44 and broke through taking Firenzuola on the 9/21/44.

The 85th advanced slowly through mud and rain against heavy resistance taking La Martina and gaining the Idice River Valley on 10/2/44.Reached Mount Mezzano on 9/24/44 overlooking the Po River Valley. From 10/27/44 to 11/22/44 they held defensive position near Pizzano. Nothing much happened during 12/44 - 2/45 because the winter was brutal in the mountains.

On 4/14/45 they fought southwest of Bologna pushing through Lucca and Pistoria into the Po Valley as the German resistance collapsed. The Panaro River was crossed and the Po River the next day. The 85th mopped up fleeing Germans until their mass surrender on 5/2/45 in the Belluno Agordo area. So basically Dad walked from Naples all the way to the Northeast area of Italy
into the Alps. (end)

Excerpts from Official History:

This time the 1st Battalion of the 338th made somewhat better progress. Company B, spearheading the attack, reached a point
within 75 yards of one of the crest of Altuzzo. Company E of the 2nd Battalion tied in with the left of B Company to keep abreast of the advance. But the gains they made were not to be easily held……………..

B Company, advancing over rocky, exposed slopes, came to a point where it had little cover and where it soon found itself fired upon from 3 sides by machine guns. Even while it attempted to prepare itself for defense the enemy began counterattacking, in a repetition of the same, long-tried German tactics, and the Germans were repulsed each time. For its action on Altuzzo, B Company received a Presidential {Unit} Citation……….

For conspicuous gallantry in the attack on Altuzzo on September 14th, Staff Sergeant George D. Keathley, B Company, 338th Infantry, was posthumously awarded the Congressional Medal of Honor. When the leaders of the 2 forward platoons were wounded, Staff Sergeant Keathley, platoon guide of the supporting platoon, took over the command of the other 2 platoons. The enemy was counterattacking fiercely, and after 3 of these attacks only 20 men remained from the 2 platoons. Staff Sergeant Keathley reorganized these, placing each man in a position where he could best defend the badly exposed position on the hill. Ammunition was running low, and Staff Sergeant Keathley, while directing the defense, passed among the killed and wounded, collecting ammunition from men who could no longer use it, and distributing it to the remaining defenders……

The plan of attack was first to reduce the enemy positions in the villages. B Company attacked Quinzano while G Company moved over to the northwest to attack San Martino. Quinzano fell by early afternoon, but San Martino held out. Tanks in San Benedetto were meanwhile firing against the enemy on the mountain, F Company was moving up to climb through the ravines on the east, and B Company started up the ridge to -the summit. The fighting went on throughout the night against resistance that gave no signs of slackening. The fight for San Martino was still raging in the morning, but B Company began to make steady progress up the ridge, slowly forcing the enemy back, and by midafternoon of October 5th it had occupied the crest. F Company too was making progress clearing the enemy from the northern reaches. San Martino was finally subdued by dark, and the mountain was entirely cleared of the enemy by midnight. The first of the important hill masses dominating the Idice Valley had been captured.

The Cry of the Middle Class: Hagop Bogigian, 2 June 1914

2011-10-06T19:12:00.000-07:00

Is it not time for our thinking men and women and influential newspapers and magazines to take up the cause of the middle class and work for the interest of those who are the greatest sufferers and the greatest in number? We, who form the middle class, have done no injury to the country. We have used no dynamite to blow up buildings, bridges, and railways. We have not taken up arms against the State and Federal authorities. We have not intimidated the President, Governors, and Legislators, or men in authority. If it were not for ninety-eight percent of the population, what would the union labor do for their living? The present Administration and Congress have gone mad on the labor question, as if that was all that was expected of them.

Prompted by a variety of catalysts, including the monopolization of commercial markets, unethical commercial-pricing strategies, consumer protection, and employee protection, in October 1914, the Clayton Antitrust Act was passed. Its passing restricted the use of the injunction against labor, and it legalized peaceful strikes, picketing, and boycotts. It declared that “the labor of a human being is not a commodity or article of commerce.”

Hagop Bogigian, Boston, Mass., June 2, 1914.

“Those who forget history are destined to repeat it.” George Santayana

Bill Milhomme, Foxboro, MA 02035

Arthur H. Murray: Boston First Black Fireman

2011-09-15T18:10:00.000-07:00

Dear Boston Society of Vulcans, It was an honor to compile historical research regarding the commissioning of the first African American City of Boston Fireman. However, it is my hope that your organization will follow up on the new information I am going to provide. My research reveals that on May 21, 1897, the first commissioned African American Boston fireman was commissioned. He is several times referred to as A. H. Murray, Augustus H. Murray and Arthur. H. Murray. Interestingly it appears that his commission may have been the direct result of three important facts. (1) The appointment of fireman Murray was due to Col. Henry Sturgis Russell, the City of Boston fire commissioner at the time. Nineteen years earlier, as Boston police commissioner, he appointed the first African American Boston policeman, Horatio J. Homer. (2) Col. Henry Sturgis Russell was a first cousin of Col. Robert Gould Shaw. (3) Several days after Murray’s commission, the Col. Shaw and 54^th Regiment Memorial on Boston Common was dedicated and unveiled on Memorial Day, May 31, 1897. The event began with a large parade including 1000 veterans of the Seventh New York Regiment, marching some thirty years after they had fought together. Gun salutes were fired from ships in the Boston Harbor and from Battery A on the Common. Speeches were held in the Music Hall. In attendance were Massachusetts Governor Roger Wolcott, Harvard College's President Charles W. Eliot, Booker T. Washington as well as surviving members of the 54th Regiment. I hope this information is a catalyst to continue to document African American public service in the city of Boston.

Clement G. Morgan: The message I bring to you is a very short one. The watchword of the hour is unity.

2011-09-15T18:04:00.000-07:00

Throughout history there have been countless calls for "Unity!" Even today, throughout the scores of nations and communities of the modern world there are calls for "unity" of thought and action. Occasionally when researching history, much like mining for precious ore, a diamond of unknown information is discovered. On 9 July 1890, Clement Garnet Morgan, then a 21 year old African American graduate of Harvard College, delivered an address upon “Race Unity” before a large gathering of the colored National League. The words he spoke that night in the Charles Street A. M. E. Church in Boston were said thirty-nine years before the birth of Dr. Martin Luther King. What I find remarkable today is that the call for unity then among his fellow black brothers and sisters, in many respects rings true for the call for unity today as Americans regardless of cultural heritage, religious beliefs or sexual orientation. Therefore, I post Mr. Morgan’s words as recorded by the Boston Globe 121 years ago for your edification and thought.

“The message I bring to you is a very short one. The watchword of the hour is unity. Unity of feeling, thought and action”.

"The duty of the hour is work; work with a will and purpose.”

“I am glad to be a Negro, and I mean it from the bottom of my heart.” (Applause).

“I mean to be a Negro.” (Applause.)

“On the bottom of my heart is written Negro.” (Applause.)

“Let me say to you this fight means business. You and I can not escape it. It is business all the way.”

“We should be given every chance of cultivating heart and head. Where will you find greater persecution than among the colored people of this country.” (Applause.)

“We are loyal and never had an anarchist. For loyalty look at Bunker Hill, the Boston massacre and Fort Sumter.” (Cries of hear! Hear!)

“Be true to yourselves. Be true to each other. Believe me, I am not speaking idle words to you. There have been cases where we have not been true to each other.” (Cries of True! True!)

“We cannot advance a single inch without this. Take those things home and think of them in your rooms tonight and tomorrow, and all through this fight. It is going to be a moral fight. You and I, so sure as we have justice and fair play on our side, will win.” (Applause.)

“But we must be sincere. You and I are not unselfish in any cause unless we are willing to sacrifice all. We must be thoroughly educated. Everyone makes some sacrifices for the good of race or country. Go into the schools of Boston and how many colored children do you find there? You can count them in a few times around your fingers.”

“Save something, send your boys through college. Don't think that there is no opening after they go through. There is an opening and there is one for your boy.”

“I wonder what became of the movement of your young women to secure places in Boston stores. I am almost sure that movement hangs in the balance; you were not in earnest. Get in earnest and be about our business. We should feel these things from the bottom of our hearts. Men are forcing these things. Pick up the gauntlet and send it back. Face them and don't be ashamed.”

“I want to hit again that question of the Negro. I love the race and am not ashamed of Negro blood. If any of you are ashamed of your blood it is cowardice! (Cries of Good! Good!) and someday it might face you.” (Applause)

“We want to educate thoroughly. We must accumulate and we must demand an open field and fair play, and if we are right we will get that.”

“Men are thinking of you and your backwardness every day. Get out of this. We want every one of you to feel as an American and man, and act as such. Be united and true to each other, be proud of your blood, and condemn every one who speaks spitefully against it.” (Applause)

“Do what you can. Get into what avenues you can, be patient and complain not.”

“Take your medicine like men. One thing is certain, it will kill or cure, and I think it will cure before it kills.” (Laughter)

“In conclusion, let us have united feeling, work, accumulation and demand.”

Clement Garnet Morgan

2011-09-15T17:59:00.000-07:00

Clement Garnett Morgan was born in Stafford County, Virginia, on 9 January 1859. His slave parents, on being emancipated, moved to Washington, where he attended high school. Morgan then worked as a barber and went to St. Louis to teach school for four years. Moving to Boston, he spent two years at Boston Latin School as preparation for entering Harvard College at the age of 27. Barbering and substantial scholarships covered most of his expenses. As a junior he won first prize in the annual oratory contest (the second prize going his black classmate W.E.B. Du Bois). He received his bachelor’s degree in1890, proceeding directly to Harvard Law School, from which he graduated in 1893 – the school’s third black graduate and the first of his race to hold degrees from both the College and Law School.

For the rest of his life he resided in Cambridge and maintained a law practice in the same Boston office at 39 Court Street. He was active in Republican politics and, elected from an almost all-white ward, served on the Cambridge Common Council in 1895 and 1896 and on the Board of Aldermen in 1898 and 1899, but thrice was an unsuccessful aspirant to the state legislature. Ever the agitator, he was in 1903 largely successful responsible for the closing of a segregated school for 33 black children in the western Massachusetts town of Sheffield. In 1905, Morgan became a founding member of the Niagara Movement (1905-1910), and headed its Massachusetts branch. In 1909, he followed W. E.B. Du Bois into the National Association for Advancement of Colored People (NAACP).

For the remainder of his life, he continued to fight for African American rights through his profession and through protest activities. Clement Garnett Morgan died at Massachusetts Homeopathic Hospital in Cambridge, Massachusetts on 1 June 1929.

Lake View Pavilion Foxboro celebrates its 105th anniversary

2011-08-25T13:45:00.000-07:00

On July 4, 1906 the Lake View Pavilion opened as a family owned business enterprise with an ongoing tradition of service and hospitality to the townspeople and to the residents of southeastern Massachusetts.

Pre-1906

1784 March 27: Simon Pettee purchased the land and erected an iron forge and blacksmith shop. Several decades later Pettee erected the Foxborough Thread Manufacturing Company, one of the earliest cotton thread mills in the area.

1832 June 30: Daniel Carpenter purchased the mill and operated the thread factory for the next forty years. It was during this era that the unnamed manmade "mill pond" became known as Carpenter Pond.

1871 June 26: John Dixon deeded the property, who initially manufactured interior decorations and table mats of pressed pulp and later operated a dye house on the property.

1875 December 24: Property sold to Charles Freeman, who operated a wool scouring mill on the site.

1886 September 28: Alexander Ross purchased the property and operated the wool scouring business until July 1898 when the mill was destroyed by fire.

1906 - 1926. Lake View Park and the Ross Family

1906 July 4: Lake View Park opened and was operated by the William Ross family. The original dance hall pavilion was 90 feet by 60 feet with a 4-foot wide promenade. Additionally, there was a dining room, a theatre, and a band stand that accommodated 25 pieces.

In 1907, renovations included a larger promenade, with roof and side coverings, 170 feet long by 10 feet wide with windows every 10 feet, each 6 feet by 2 feet-3 inches wide.

There were two entrances on the promenade facing the road-way, and one entrance on the rear, as well as a coat room and ticket offices.

Carpenter Pond was henceforth referred to as "Lakeview."

Young pines and cedars were planted along the shores of the lake in the vicinity of the buildings, flower beds were arranged in front of the main building which added greatly to the beauty and attractiveness of the surroundings, and a concrete walk was built leading from the dance hall to the restaurant building.

Dancing was provided three evenings each week; Tuesday, Thursday and Saturday and were patronized by delegations from many places including Providence, Pawtucket, the Attleboros, Norton, Walpole, Franklin, Dedham, Norwood, and even as far as Revere.

Patrons who hailed from distant towns would arrive by train in Mansfield and board trolley cars to Foxboro.

Recognizing the potential ridership business, the Norfolk & Bristol Street Railway constructed a spur line from the electric rails between Foxboro and Wrentham directly to the Lake View Park. The spur line ended with a rail loop for the return trip. The trolley cars were 40 feet in length, with a 30 foot body, and had a seating capacity of 40 people. The cross seats were upholstered in rattan and the sides of these cars could be re-moved in summer. They were fitted with weather-proof curtains to be used in case of storms and when the windows were out.

The original 1906 Pavilion dance hall remains the central function room of the 2011 Lake View Pavilion

1926 - 1988 Lakeview Ballroom, the Witschi and Crichton Families

1926. Lake View Park was purchased by Paul F. N. Witschi. The new management remodeled the pavilion to include a lady's room, men's smoking room, large check room, soft drink parlor, and a large screened veranda just off the dance floor running the entire width of the building.

"Lakeview Ballroom, The Home of Headliners"

Big Band concerts included the band leaders and orchestras of Mal Hallett, Duke Ellington, Phil Napoleon, and Ross Gorman. 1961. Lakeview Ballroom was purchased by the Crichton brothers; Ralph, James, and Edwin. They embarked on a business plan to expand the ballroom activities to become a destination for weddings and social events. A new function hall was constructed and the two structures were joined by a new central entrance portico.

1988 - 2011. Lake View Pavilion, the Kourtidis Family

Efstathios and Kiparisia (Steve and Kathy) Kourtidis purchased the Lakeview Ballroom in 1988. Arriving from Greece in 1981 in search of the American Dream, they purchased Steve's Greek Restaurant on Newbury Street in Boston where the entire family worked. The Kourtidis hospitality philosophy is to "treat your customers well and provide them with good food and the best service."

The ballroom was renamed Lake View Pavilion and is managed by daughters Anastasia Tsoumbasnos and Natalia Kapourelakos. Lake View Pavilion is considered a premier facility, especially for its personalized "Fairytale Weddings" that have set the standard for the wedding industry in the local market.

The Kourtidis family established the Lake View Charitable Trust which provides annual multiple scholarships to Foxborough High School graduates. It funds Boyden Library patron passes to museums and is a supporter of the Foxborough Discretionary Fund.

Boston Earthquake November 18, 1755: An Act of God?

2011-08-23T14:58:00.000-07:00

Prior to today's earthquake, the largest one to strike Boston occurred on November 18, 1755. Many explained it as a warning from God to repent from sin.

The 1755 earthquake struck in the early morning darkness and was felt very widely, from Nova Scotia and Montreal in the north to Chesapeake Bay in the south. A ship 300 kilometers east of Boston felt the shock so strongly that the sailors thought they had run aground. The quake's magnitude is estimated to have been 6 to 6.5. It's the largest event in recorded history for the eastern United States.

The Boston Weekly News-Letter reported on 20 November, "Last Tuesday Morning about half an Hour past Four o'Clock, the Weather being serene, the Air clear, the Moon shining very bright, we were surpriz'd with a most terrible Shock of an Earthquake: The conditions were so extreme as to wreck the Houses in this Town to such a degree that the Tops of many Chimnies, and some of them quite down to the Roofs, were thrown down."

As the moon and stars shone down buildings swayed, people in their nightclothes rushed into the dirt streets, and weather vanes were flung through the air by the amplified motion of buildings. From the pulpits came calls to repent from sin given this sign of God's inscrutable purposes. Today we consider earthquakes natural events, capable of being studied and understood.

Almas (Sakaian) Shahabian: Armenian Genocide Survivor

2011-08-21T11:19:00.000-07:00

Almas Sakaian, 15, was among the 150 survivors of a caravan that numbered 18,000 men, women and children. She was the sole survivor of her immediate and extended family. The Armenian girl was born in the village of Aghin, situated along the banks of the Kara Su (Upper Euphrates) River. The caravans were one of many that resulted in the evacuation and elimination of Armenian communities throughout Turkey. Commencing in the spring of 1915, the forced marches resulted in the death of over 1.5 million Armenians by starvation, dehydration, torture and massacre.

Almas’ sixty-five day forced march commenced in the regions of the Upper Euphrates valley. It followed the ancient trade route alongside river banks and gorges to the plains of Malatia. It traversed the footpaths across the Taurus Mountains arriving at the ruined castle site of Kiakhta. Passing through Aidiaman, the caravan forded the Lower Euphrates at Samsat. The caravan continued on to Urfa, Viran Shehr, Ras-ul-Ain and Aleppo.

Samuel Sakaian, Almas’ uncle, a naturalized American citizen, who had immigrated to America with the intention to bring his family there. After the outbreak of WWI, Sakaian was determined to return to his homeland and rescue his family. Assisted by American consulate officers and missionaries, he covertly returns to Turkey to locate his family. Soon after his arrival he is informed that his entire immediate and extended are all dead, except for his niece, Alma.

From Aghin, is a new screenplay (registered with the Writers Guild of America) richly portrays Alma’s story of fortitude, acumen and survival instinct. Her nature was to survive at any cost. Samuel’s obsession was to locate and rescue his brother’s daughter and return to America.
The screenplay, based on true events and historical documentation researched over a span of 20 years, From Aghin is their story.

For additional information please contact Bill Milhomme < William_milhomme@msn.com >

1912 Boston Red Sox New Idea: Infield Rain Tarp

2011-07-10T08:20:00.000-07:00

Many of you know I prefer the historical stories and contributions of the overlooked common people. There is a lot of huppola regarding the April 1912, 100th Anniversary of the opening of Fenway Park. However, I recently came across this very important, wee tid bit of historical significance that should be brought to light.

When the Red Sox are playing a game and it begins to rain, many times the umpire will call for a "rain delay." And what occurs at this time? A crew of men & women rush onto the field and cover the infield with huge tarps to protect the infield sand from becoming sloppy mud. Who thought of this? Well, it was James Robert "Loafer" McAleer (July 10, 1864 – April 29, 1931), a professional center fielder, manager, and stockholder in Major League Baseball who assisted in establishing the American League.

McAleer spent most of his 13-season playing career with the Cleveland Spiders, and went on to manage the Cleveland Blues, St. Louis Browns, and Washington Senators. Shortly before his retirement, he became a major shareholder in the Boston Red Sox. Though today he is most often remembered for initiating the customary request that the President of the United States throw out the first ball of the season. However, I believe his more important contribution to professional baseball and its fans was the idea of covering the infield with waterproof tarps to protect the intregity of the playing field.

Michael McNamara 1825-1915

2011-02-16T15:20:00.001-08:00

Michael McNamara died on December 4, 1915 in Foxboro at the age of 90 years. He was born in Crosshaven, County Cork, Ireland in 1825, the son of James and Ellen McNamara.

At the age of 15, McNamara went to sea and followed a sailor’s life for several years. His first vessel navigated between England, Wales, and the city of Cork, Ireland. After a time of running this course, he engaged as a sailor on the Atlantic liners running between Liverpool and New York.

On January 10, 1851, while residing in Crosshaven, he married Anna Buckley.
Soon after the end of the “Irish Potato Famine” in 1852, alongside tens of thousands of Irish immigrants, the McNamara’s arrived in Boston. His first employment was as a ‘stevedore’ or dockworker on the wharfs of Boston harbor.

On September 19, 1861, soon after the outbreak of the Civil War, he enlisted on the “Ohio” at the Charlestown Naval Yard and was afterward transferred to the frigate “Congress”. On March 8, 1862, in Hampton Roads, Virginia, the frigate engaged in a battle with the newly converted Confederate ironclad, CSS Virginia. The Confederate gunners put several raking shells into the frigate's hull, causing heavy casualties and soon the “Congress” was afire. McNamara was among the last two sailors to leave the burning ship. He was reassigned to the gunboat “Flag” and was involved in the harbor blockade at Charlestown, South Carolina. He was awarded a diploma for his patriotism in the Navy and was discharged on February 9, 1863.

McNamara returned to Boston and in 1864 he was made a member of the Boston Police Department. He served at Station 2, Court Street for 20 years and remarkably earned the record of never having lost an hour’s time during his entire service. He is remembered as “...one of the most faithful, conscientious and competent officers on the entire force, and during his service was honored for his unvarying bravery in several dangerous situations where is life was at stake.”

After his retirement in 1884, Michael, Anna, and their three sons, Thomas, James and William resettled in Foxboro. Under the leadership of a dynamic young priest, Fr. Patrick H. Callahan, the McNamara’s joined forces with other Irish Catholic families including the Brannons, Foleys, Fitzpatricks, Kirbys, Tierneys, Devines, Clarks, and Gormans to revivify the faith and rebuild their church --- the previous two establishments having been destroyed by fire.

In 1884, Foxboro in particular and the Commonwealth in general, were in the throes of a “Temperance Movement.” Foxboro’s clergy, Fr. Callanan included, were supporters of limiting the licensing of liquor. But each year the town voted to favor licensing. The solution to the conundrum was the hiring of Michael McNamara for one year as a constable.

The impact of an experienced Boston policeman on the force brought quick results including arrests and successful court cases involving illegal distribution of liquor. The Foxboro Reporter soon praised the constables, “The authorities now seem bent on the enforcement of law and they have officers who will go where they are sent, even into the lions den.”

The priest and parishioner were truly new role models of enthusiasm and behavior. On May 6, 1888, Archbishop John J. Williams rededicated the newly refurbished St. Mary's church. Michael McNamara’s contributions included a memorial stained glass window, and new vestment cases and wardrobes for both vestries.

Michael McNamara died at his son Thomas’ house on Central Street. At the time of his death he was surrounded by his wife, three sons, daughters-in-law and many grandchildren and great-grandchildren. But the extraordinary story does not end with his immediate death.

About the hour of midnight, not far past the twelve hours after the last rites over the body of her husband, Anna McNamara, the faithful and devoted wife of 64 years, passed away. Everyone believed she died from a ‘broken heart.’

Anna (Buckley) McNamara was born in Ireland, near the home of her husband, the daughter of Timothy and Eilcia Buckley. She was devoted of Christian character, and was honored and beloved not only by every member of her family but by all with whom she came in contact. Anna and Michael are buried together in St. Mary’s Cemetery on Mechanic Street.

Christmas 1904 Armenian Prayers and Fears

2010-12-01T18:06:00.000-08:00

It is not given in every man to spend Christmas in peace. There are thousands of Christians throughout the world who view the approach of their great festival day with fear and trembling. To them it is a day of reckoning with their foes. They know that in all probability they will be called upon to fight for their lives or those of their loved ones before the day is over. In that event, they know full well that on the morrow, when they take up secular work once more, many a familiar face will be missing from the market places. Probably the yataghan (sword) will have fallen on a next door neighbor; probably it will have stricken down a relative or dear friend. There is no telling. It has been so Christmas after Christmas these hundreds of years in Armenia, Syria and Macedonia... the blood of Christians flow at will; and for aught the sufferers know it will be so until the end of time.... The Philadelphia Inquirer, December 11, 1904.

When I came across this article written 106 years ago, it gave me to pause and feel the anguish of the millions of women, children and men who have died, and are dying today exclusively because of their faith, worship and love of Jesus Christ, Allah or Yahweh. The land on which their blood was poured out 106 years ago is the same land today that embraces the blood and tears of their descendants. Please God, teach us to love.

Armenians celebrate first Thanksgiving, November 26, 1896 in Boston, Massachusetts

2010-11-21T11:18:00.001-08:00

Thanksgiving is a unique American holiday. In one sense it memorializes the first Thanksgiving that was celebrated between the Pilgrims and the Wampanoag Native American Indians. In another sense, it is a holiday that simply affords Americans to be thankful for our families, communities, bounty, and most importantly, our freedom.

As a great university is composed of many great smaller colleges, so our great nation is made up of many wonderful ethnic and culturally diverse immigrant communities, and each embraces Thanksgivings with its own special traditions, rituals, foods and memories.

The citizens of Massachusetts, who are of Armenian heritage, are afforded the opportunity to recall November 26, 1896, as the first time that the Armenian immigrants, Armenian nationalized citizens and the city of Boston celebrated Thanksgiving in a welcoming spirit of friendship and freedom. The dinner was held in the Gulesian Building, located at 16 Waltham Street, and named after its owner Moses H. Gulesian

Moses Gulesian, an Armenian immigrant, arrived in the United States in 1883, at the age of 17. He was born in 1866 in Marash, a former Armenian city, in present day Turkey. Settling in Worcester, Massachusetts, he soon became, along with William Lloyd Garrison, Henry Cabot Lodge, Julia Ward Howe, Alice Stone Backwell, a principal supporter and provider of resources and financial assistance for the thousands of Armenian immigrants that arrived in Boston in the late 19th and early 20th Centuries.

Suicide: Lieutenant Commander Friedrich Steinhoff

2010-08-21T10:09:00.000-07:00

Suicide (from Latin sui caedere, to kill oneself) is the act of intentionally ending one's own life. It is considered a sin in many religions, and a crime in some jurisdictions. On the other hand, to some individuals it is viewed as an honorable way to exit certain shameful or hopeless situations. To be considered suicide, the death must be a central component and intention of the act, not just a certain consequence.

Not only does the recent death of Philip Markoff at the Suffolk County Nashua Street Jail meet the definition of suicide, it was also the coroner’s determination of mysterious death 65 years ago, on 19 May 1945, of Lieutenant Commander Friedrich Steinhoff, Commanding Officer of the German U Boat 873. Similar to Markoff, Steinhoff’s body was discovered in a cell in the Suffolk County Charles Street Jail, which the Nashua Street lockup replaced in 1990. The similarities of circumstances and motivations surrounding the deaths of Markoff and Steinhoff are eerie.

Throughout the world suicide is a common occurrence and is usually only news worthy in the context of suicides involving military personnel or veterans, murder suicides, adolescent victims of bullying, and as evidenced by Philip Markoff, the suicide of an infamous prisoner.

The obsessive coverage by newspapers, television, cable, bloggers and online news of high profile suicides eventually becomes old news when media attention focuses on the next news breaking story. But in its wake there is a treasure trove of historical documentation for future reporters and historians to discover patterns, similarities and hopefully, prevention of suicidal behavior.

Markoff and Steinhoff were both angry and embarrassed by their capture and imprisonment. In hindsight, it is apparent that both men viewed suicide as an honorable way to exit a shameful or hopeless situation.

Philip Markoff, 24, committed suicide by severing arteries in his neck, ankle and wrist with a makeshift scalpel constructed from a pen and a piece of metal. Steinhoff, 35, committed suicide by breaking his eye glass spectacles and using a jagged piece of lens to sever the artery in one of his wrists.

Markoff, one year to the day that would have been his first wedding anniversary, was found dead in his cell as he awaited trial for murder. In court appearances Markoff appeared stoic and showed absolutely no emotion.

Similarly, Steinhoff, after several hours of interrogation, was found dead in his cell. Extant photographs of his capture reveals a man stoic and devoid of emotion. Transcripts of his interrogation describe him as arrogant and menacing.

Steinhoff entered the German Navy in 1934 after having previously served in the Merchant Marine. His wartime experience consisted of duty on mine sweepers in Norwegian waters and two U-boat patrols. The U-873 was commissioned on 1 March 1944 and left on its first patrol on 17 February 1945. On 7 May 1945, while on course for operation patrol in the Caribbean, Steinhoff and his crew received news of Germany’s capitulation ending the war.

Steinhoff surrendered his ship and crew on 11 May 1945, and was escorted to the Navy Yard at Portsmouth, New Hampshire, arriving on 16 May 1945. The following day, the captain and his crew were taken Suffolk County Charles Street Jail in Boston for interrogation and disposition to POW camps. A journalist described the arrival of the prisoners reporting, “The crew was marched in handcuffs through the streets of Boston where they pelted with insults and garbage.”

Similar to the Suffolk County Sheriff office assurances of safety for prisoners after the Markoff’s suicide, military officials issued a statement immediately after Steinhoff’s suicide that said extraordinary precautions would be taken to prevent similar suicide attempts by other Germans confined to the jail.

Shortly after Markoff’s suicide, there was an unauthorized release of photographs of his jail cell that focused attention on his psychological frame of mind at the time of his death. Comparably, soon after Steinhoff’s suicide there were rumors that his death may have been an end result of the interrogation methods employed by the military. In particular, one rumor was that when Steinhoff was returned to his cell after his interrogation his face was visibly swollen and bleeding.

Military sources at the time believed that Steinhoff possessed information of primal importance regarding a German plan to launch V-1 missiles from the decks of submarines, and whether Germany may have shared this technology with Japan, with who the United States was still at war. Military officials defended the interrogation tactics as based on “well-known psychological principles.” The interrogator admitted that he ordered a marine guard to slap Steinhoff, whom he described as, “a man of considerable physical proportions, threatening in his attitude and insolent in his demeanor, as well as extremely menacing and hysterically arrogant.” However, to some the rumors surrounding Steinhoff’s death indicated a treatment that contradicted the official statement.

Steinhoff’s death hardened the line of the crew of U-873, and soon after the crew was split up and sent to prisoner of war camps in several states. The U-873 was inspected by engineers at the Shipyard and transferred to the Philadelphia Naval Shipyard, and eventually sold as scrap.

The suicides of Markoff and Steinhoff, though separated by 65 years in time and a few city blocks in distance, certainly meet the defining criteria for suicide. But unfortunately, they are poignant reminders of the truth that countless numbers of human beings have and will consider suicide as an honorable means to exit certain shameful and hopeless situations.

Lieutenant Commander Friedrich Steinhoff body is buried in the military cemetery of Fort Devens, located in Ayer, Massachusetts.

Fr. Thomas Conway: 65th Anniversary Sinking USS Indianapolis

2010-07-09T16:08:00.000-07:00

July 31, 2010 will mark the 65th anniversary of the sinking of the USS Indianapolis. In 2001, Doug Stanton’s In Harm's Way, an account of the events surrounding the sinking of the cruiser in the final days of World War II, was published. At the time, reviewers characterized the book as the latest entry in what has become a race against time for those who would preserve the events of the war through the memories of the people who fought it.

The author, responding to several reviewers’ comments on the lack of information on Fr. Thomas M. Conway, the ship chaplain, stated that there was little extant information readily available on the chaplain. Since reading that comment it has been my personal quest to compile the research and documentation of Fr. Conway’s life. The quest became a remarkable example of how easily the stories and events, though preserved in the minds and hearts of family and friends, are lost to the historical consciousness of our communities. But, it is also an extraordinary example of how being inspired by the compassion, selflessness and sacrifice of individuals like Fr. Conway, can promote collaborative efforts to preserve and promote awareness of those who serve our families, communities and our nation.

Lt. (Rev.) Thomas M. Conway, a 37-year-old Navy Chaplain from Buffalo, New York, was sleeping soundly on July 31, 1945, on board the USS Indianapolis, a heavy cruiser. At 12:14 a.m. the first torpedo from the Japanese submarine, I-58, blew away the bow of the ship. An instant later the second struck near midship on the starboard side, the resulting explosion split the ship to the keel, knocking out all electric power. Within 12 minutes the unescorted cruiser slipped beneath the surface of the Philippine Sea, midway between Guam and Leyte Gulf.Of 1,196 men on board, approximately 900 men made it into the water. Few life rafts were released; the majority of the survivors wore the standard kapok life jacket and life belts. The ship was never missed, and by the time the survivors were spotted by accident four days later, only 316 men were still alive. For three nights Fr. Conway, a Catholic priest, swam to the aid of his shipmates, reassuring the increasingly dehydrated and delirious men with prayers until he himself expired, the last Catholic chaplain to die in WWII.

Like many stories of heroism, Fr. Conway was commemorated in simple ways among his friends and shipmates. As time moves on, and generations pass away, many stories of history are lost, and sometimes they are rediscovered.

Fr. Conway was born on April 5, 1908, in Waterbury, Conn. He was the oldest of three children born to Irish immigrants, Thomas F. and Margaret (Meade). Fr. Conway attended Lasalette Junior Seminary, in Hartford, Conn. In 1928, he enrolled at Niagara University (New York) and received an A.B. degree in 1930. On June 8, 1931, Conway enrolled in Our Lady of Angels Seminary, on the campus of Niagara University. May 26, 1934, he was ordained to the priesthood for the diocese of Buffalo, N.Y., in St. Michael’s Cathedral, Springfield, Mass.For the next eight years Fr. Conway served as a curate in the parishes of St. Rose of Lima, All Saints, St. Teresa, St. Nicholas and finally St. Brigid. Former parishioners recall that Fr. Conway’s favorite pastime was to navigate Lake Erie in his little sailboat, a common sight parked along side the rectory during the week. He is remembered as a “man’s man” – a priest in touch with and sympathetic to the blue-collar realities of his parishioners living among the Erie Canal neighborhoods.

On Sept.17, 1942, Fr. Conway enlisted in U.S. Navy, commissioned a chaplain. A few days before leaving on active duty, Fr. Conway recorded a voice message on a 78 rpm recorder to Mary Noe. The Noe’s had become both family and home to Fr. Conway. Mary had eight children, one of whom was also a Buffalo priest, and in the recording he referred to her as ‘Ma.’ The recording, though scratched and distorted, preserves most of his farewell message prefaced with a song, “Well, Ma, your Sailor Boy is going to dedicate a very special number to you, a very, very special mom. I’d like you to excuse the singing. It’s not so hot. Remember, it is always the thought behind it that counts!” Fr. Conway sings two verses of the song I Threw a Kiss into the Ocean, by Irving Berlin for the U.S. Navy Relief:

“I spoke last night to the ocean

I spoke last night to the sea

And from the ocean a voice came back

‘Twas my Blue Jacket answering me

Ship Ahoy, ship ahoy

I can hear you, Sailor Boy”

Fr. Conway served at naval stations along the East Coast and in 1943 was transferred to the Pacific. For several months he served on the USS Medusa, and on Aug. 25, 1944, Fr. Conway was assigned to the USS Indianapolis.

On March 31, 1945 the USS Indianapolis took part in operations against the Japanese Home Islands. While off Okinawa the cruiser was hit by a kamikaze bomb that fortunately exploded after passing through the bottom of the hull. Because of the damage the ship lay anchored off Okinawa for five days, during which time the Japanese continued to try to sink the USS Indianapolis. Nine crew members were killed in action during this battle. A temporary repair permitted the ship to sail to the US naval base at Ulithi, a nearby atoll. After her hull was mended she was dispatched across the Pacific to Mare Island, near San Francisco for further repairs.

One of the sailors killed in the kamikaze attack was Earl Peter Procai. On April 10, 1945, while sailing to Mare Island, Fr. Conway wrote a letter to the sailor's parents, in which he described their son and sacrifice. “Your son was one of the most well liked and respected men aboard this ship. Everyone from the Commanding Officer down to the men in his division thought and spoke very highly of him. He was always cheerful and willing and devoted to his duties and we will all miss him very much. Our loss however will be small compared to the loss you will feel a losing such a wonderful boy. His country is proud of him and shall never forget what he contributed to her. The memory of his courageous sacrifice will never fade and to and to us who knew him it shall ever be an inspiration and an encouragement to carry on the work that still needs to be done. I hope you will find some consolation in the thought that when this war shall end and peace and happiness will once more come to the world, you will remember that you before all other have paid the greatest price anyone could pay, for you have given your son and no one can do more than this. I pray and hope that Almighty God in His Goodness will give you the strength to bear up under this severe loss and I know He will be most generous with you who have been so generous with others. May He help and bless you and your family.”

Melvin W. Modisher, a survivor and Jr. Medical Officer onboard the USS Indianapolis, recalled the kamikaze attack and Fr. Conway, “The day before D-Day on Okinawa, the Indianapolis was hit by a kamikaze killing 9 of the crew and injuring a couple of dozen others. The ship cold not be repaired on site and had to return to California for major repairs. Fr. Conway spent the entire repair period traveling across the country visiting the families of all 9 who had been killed telling how they had been buried at Sea, etc. He did this on his own time and at his expense rather than spend time with his own family and friends. This is a small example of the kind of Love and Devotion he displayed for others.”

On April 26, en route to Mare Island, Fr. Conway wrote a sailor’s ditty for the ship’s newsletter, the Wigwam. The simple verses expressed the unspoken love, valor and sacrifice of the crew. Fr. Conway wrote,

Stand by to man the golden gate
And swing it open too
For standing in the bay today
Is the cruiser Indy Maru.

Steaming along on two screws and a prayer
With half her boilers cold
The Indy Maru’s been thru the wars
And looks a little old.

She’s hit the nip north and south
The mighty cruiser Indy Maru
At Tokio and Iwo
And Okinawa too.

Thru freezing cold and tropic heat
And kamikazes too
And Nippon’s shells and bombs and fish
Has comes the Indy Maru.

So break out your blues and shine your. Shoes
The Indy Maru-is here -
They'll double the shore patrol
And raise the price of beer,

For months your wives have waited
For the cruiser Indy Maru
So take along your dog tag
To prove that you are you.

Frisco’s seen some great ships
But the greatest it ever knew
Is that tootin’ shootin’ cruiser
The fighting Indy Maru

After repairs, on July 16th, the cruiser set sail for Tinian Island to deliver the trigger and radioactive core of the atom bomb destined to be dropped on Hiroshima. Under Captain Charles Butler McVay III, the ship from Farallon Light at San Francisco to Diamond Head on the Hawaiian island of Oahu in a record 74.5 hours. Stopping briefly for fuel at Pearl Harbor, the USS Indianapolis proceeded to Tinian, reaching it on 26 July. After discharging its top-secret cargo, the ship, with a crew of 1,196, left for Guam and then Leyte in the Philippines, which had been liberated only a few weeks before. It was to join the American invasion fleet bound for Japan.

July 30, 1945, was a typical Sunday for Fr. Conway. He celebrated the Catholic Mass and later conducted a Protestant service. It was known that Fr. Conway could usually be found in the ship’s library or his room for confession or just someone to talk to. A few minutes past midnight Fr. Conway was bobbing among the burning oil, debris, chaos and voices of the 900 survivors.
Fr. Conway's actions are vividly recalled by several of the survivors.

Frank J. Centazzo recently wrote, “Father Conway was in every way a messenger of our Lord. He loved his work no matter what the challenge. He was respected and loved by all his shipmates. I was in the group with Father Conway. I saw him go from one small group to another getting the shipmates to join in prayer and asking them not to give up hope of being rescued. He kept working until he was exhausted. I remember on the third day late in the afternoon when he approached me and Paul McGiness. He was thrashing the water and Paul and I held him so he could rest a few hours. Later, he managed to get away from us and we never saw him again. Father Conway was successful in his mission to provide spiritual strength to all of us. He made us believe that we would be rescued. He gave us hope and the will to endure. His work was exhausting and he finally succumbed in the evening of the third day. He will be remembered by all of the survivors for all of his work while on board the ‘Indy’ and especially three days in the ocean.”

Lewis L. Haynes, Captain, Medical Corps, USN, recalled in an article for the Saturday Evening Post (Aug. 6, 1955), “All thoughts of rescue are gone, and our twisted reasoning has come to accept this as our life until the end is reached… The chaplain, a priest, is not a strong man physically, yet his courage and goodness seem to have no limit. I wonder about him, for the night is particularly difficult and most of us suffer from chills, fever and delirium…The chaplain’s delirium mounts; his struggles almost too much for me. I grab the chaplain and thrust my arm through the chaplain's life jacket so that I may hold him securely through his wild thrashing. He cries a strange gibberish – some of the words are Latin – but in a little while he sinks into a coma. The only sound is the slap of water against us as I wait for the end. When it comes, the moon is high, golden overhead. I say a prayer and let him drift away…”

Fr. William F. Frawley, was a chaplain at Base Hospital #20, Peleliu Island where the majority of survivors were taken for medical attention. Though there was a government news blackout about the incident, Fr. Frawley wrote a letter to Archdiocese of Military Services, dated August 5, one day after the rescue. He wrote, “The true facts concerning the death of Fr. Thomas Conway…He along with about eight hundred others, got off the ship into the water when the explosions occurred. On the evening of the third day in the water, completely exhausted, he drowned. All the survivors who were brought to our Base Hospital have the highest praise for him. They report that he had been aboard the cruiser for the past year; that he had done much to improve the ship’s facilities; that he treated the personnel indiscriminately, devoting as much attention as possible to the non-Catholics…”

Several books about the sinking of the USS Indianapolis have referenced Fr. Conway. In his book, In Harm’s Way, author Doug Stanton wrote, “The boys usually confided in Father Conway. During the battles of Iwo Jima and Okinawa, most of them had been scared out of their wits. ... As the kamikazes dove at the ships, the boys cried out from their battle stations for the kind priest. ... Fr. Conway, in his early thirties, was relentless and fearless in his duty. Once, while saying Mass, battle stations had been called suddenly, and the astute Father shouted out, ‘Bless us all, boys! And give them hell!’ The boys loved him for this. He was a priest, it was true, but he was a priest with grit. ... (Conway) spent the bleak early morning hours swimming back and forth among these terrified crew members, sometimes dragging loners back to the growing mass ... the priest also never stopped swimming among the boys, hearing their confessions and administering Last Rites.”

Thomas Helms, in his book, Ordeal by Sea (1960), wrote, “Father Thomas Michael Conway swam from group to group, never stopping to rest, praying with the men, encouraging those who were frightened, trying to reason with the maddened. His faith and his prayers gave solace to many ... Father Conway, like Ensign Park, Seaman Rich and many others, burned himself out keeping up a constant patrol among the men, ministering to the dying, talking reason into others who had become momentarily deranged and calming the frightened with prayers until all at once he reached the limit of his endurance, and his life drained away.” On August 2, 1945, Fr. M. Thomas Conway was the last chaplain to die in combat in WWII.

After the war, the city of Buffalo, NY was, and remains the location of veteran and citizen attempts to preserve the memory of the heroic, compassionate and selfless ministry of Fr. Conway. On March 4, 1946, the Fr. Thomas Conway VFW #5800 was mustered (organized) in South Buffalo by returning WWII veterans. Unfortunately, the post was declared defunct on May 27, 1952, a direct result of the migration of young veterans moving out from the city to the surrounding suburbs.

On May 11, 1954 the Fr. Conway Park was dedicated by the City Council. At the time the area was then known as “Scummy Basin," a part of the Erie canal utilized as a turn-around for barges and ships. Sadly, it also was a dangerous area for children who frequently played in the vicinity of the basin. After a few children drowned in this area neighborhood residents demanded the basin be filled in. The neighborhood was successful and the 14.5 acre filled-in basin area became known as Fr. Conway Playfield. Many residents at the time, remembering the manner of Fr. Conway’s death, believed that even after death Fr. Conway reaches out to victims and family survivors of those who drowned. A local reporter wrote on the dedication of the park, “The Ohio Basin yesterday was dedicated as the Father Conway Playfield in tribute to a Buffalo priest who gave his life as a Navy Chaplain in World War II. About 5,000 persons witnessed the ceremony that dedicates this field to the activities of the youth today as a means to strengthen them in their battle against the subversive enemies of our times…The children who play here, we hope and pray, will be guided by the spirit of Father Tom Conway, a truly great priest, a true and honest sportsman, a brave and loyal soldier-sailor of God to the very end.”

The migration of young families that began in earnest after WWII did not end in the early 1950’s but continued well into the 1990’s. As new families moved into these neighborhoods the collective historical memory of the former neighborhoods became increasingly relegated to the remaining older generation. At the same time, the younger, newer residents were creating their own futures and histories, mostly unaware of the men and women whose names appeared on memorial plaques and monuments. In fact, for several decades, Fr. Conway Park became simply known as Conway Park, and only a handful of older residents and veterans associated the name with Fr. Conway.

In the fall of 1997, the Buffalo Zoo announced plans to relocate from its 125 year-old home in Delaware Park, to a site in a mixed residential and industrial area along the Buffalo River, including Conway Park. This announcement provoked a firestorm of opposition, beginning in the Parkside neighborhood, where the existing zoo was located, and in the Old First Ward, site of the proposed new zoo. The opposition eventually coalesced into two new organizations, Save the Old First Ward and the Committee to Keep the Zoo in Delaware Park.

Finally, on September 2, 1999, the Buffalo Zoological Society announced its abandonment of a plan to relocate the Zoo to the proposed site. If the move had been successful, there was a chance the name, Conway Park, would have been at risk. In fact, at this time, there was no signage identifying the area as Conway Park. The only identifying sign in the park at the time identified the area as the “Old First District Park.”

The subsequent research I compiled on Fr. Conway, after the publication of In Harm’s Way, has influenced scores of sermons, news articles and dedications memorializing the selfless heroism of Fr. Conway.

On August 2, 2001, an anniversary memorial Mass for Fr. Conway was celebrated at St. Joseph’s Cathedral, Buffalo, by Msgr. James Campbell, Rector of the Cathedral and US Marine veteran. Several weeks later, on August 26, 2001, Fr. Conway was inducted into the Waterbury, Connecticut, Silas Bronson Library “Hall of Fame.” The recipients of this award are comprised of Waterbury natives and residents who have made a significant impact on the history of Waterbury or who have achieved recognition for their accomplishments throughout the city, state, country or world.

After receiving a number of letters from local residents, neighborhood organizations and USS Indianapolis survivors, on September 23, 2001, Anthony M. Masiello, Mayor of Buffalo, authorized the rededication of the Fr. Conway Park. The highlight of the ceremony was the unveiling of new Fr. Conway Park signage throughout the park. There is no longer any doubt of the genesis of the name of the park.

A direct consequence of the growing appreciation of the selfless heroism of Fr. Conway was demonstrated by the dedication if the Father Thomas Conway Memorial at the Buffalo and Erie County Naval and Military Park by Bishop Edward U. Kmiec, bishop of Buffalo on May 20, 2006. Artist Brian Porter created the bust of Father Conway clutching a fistful of dog tags in his left hand and flotation vests in his right hand. Father Conway re-moved the sailors’ dog tags as they died. “There is an emphatic connection as humans that this is what Father Conway and the other men went through in the water. There is the spiritual connection of Father Conway to these men. Not only did he provide physical comfort, but gave comfort to their souls as well."

The following year, on July 2007, Fr. Conway was inducted into the Inaugural Class of the Niagara University Legacy-Alumni of Distinction. At the induction, the Rev. Joseph L. Levesque, C.M., president of Niagara University, stated, “Those chosen as Alumni of Distinction have met the three criteria established by the selection committee: demonstrated outstanding accomplishments and excellence in their fields of endeavor, lived lives that mirror the Vincentian ideals of the university, and have had a positive and lasting impact on society.”

The story of Fr. Thomas Michael Conway is only one example of the countless unknown and unrecorded lives of compassion and selfless heroism that is sewn into the fabric of our nation’s collective memory. My invitation to the reader; discover and share the stories of our nation’s forgotten heroes. Document and make known the stories of the selfless courage of the men and women who are serving now in our armed forces today.

Obama' s Vacation: Foxboro Man Creates Presidential Getaway

2009-08-05T19:50:00.000-07:00

President Obama and his family will spend the last week of August vacationing in Chilmark on Martha’s Vineyard. In response, the news media will focus a great deal of attention on aspects of the island’s rich and relevant African-American history. But there is another historical tidbit worth noting about the island’s storied history. Settled in 1671, Chilmark was incorporated on September 14, 1694. Chilmark was the first town to separate from the two original towns of Tisbury and Edgartown and it was named for the ancestral home of the family of Governor Thomas Mayhew. One hundred and eighty-six years later in 1880, Oak Bluffs, a part of Edgartown was incorporated as Cottage City. This town was not named after an ancestral home in England but rather the economic and social development, and vision of an off-islander, Erastus Payson Carpenter.

E.P. Carpenter was born in Foxboro, Massachusetts on November 23, 1822, the son of Captain Daniel Carpenter and Abigail Payson. By the time Carpenter attended a Methodist Camp Meeting on Martha’s Vineyard in 1864, which was to become an initial step towards the founding of Oak Bluffs, his hometown accomplishments were impressive. They included establishing the largest manufacturer of straw hats in the world, The Union Straw Works, which employed over 3,000 workers at its height. Carpenter was also responsible for building the Foxboro Town Hall, serving as president of the town’s first bank, establishing a public cemetery and constructing Memorial Hall, a monument to Civil War veterans.

During the summers of 1864 and 1865 Carpenter occupied a cottage within the Camp Meeting grounds on Martha’s Vineyard, and was desirous of purchasing a site for permanent occupancy. But as this was against the rules of the Camp Meeting Association, the following year, in 1866, he organized a joint stock association and purchased seventy-five acres of wood and cleared land southeast of the property of the Camp Meeting grounds. The association was soon incorporated as the “Oak Bluffs Land and Wharf Company,” and an architect was retained to design the cottage lots, avenues and parks. The first advertisement for the newly named resort of “Oak Bluffs” appeared in the July 5, 1867, edition of the Vineyard Gazette and by 1872 over eight hundred lots were sold, with the ‘choicest’ lots sold personally by Carpenter.

Carpenter’s influence on Oak Bluffs may be forgotten, but it is still apparent today. He hosted the first “Illumination Night” on August 20, 1869, a celebration of glowing oriental lanterns, fireworks, parades and music provided by the Foxboro Brass Band. As president of the Oak Bluffs Land and Wharf Company, he supervised the construction of the Waban, Naushon, Niantic and Ocean Parks, and witnessed the building of the Arcade, the Pagoda, and Union Chapel. Carpenter built the Sea View House, which opened on July 23, 1872. The hotel stood five stories high on the waterside and four on the inland elevation, measured two hundred and twenty-five feet in length and forty feet in depth. It contained one hundred and twenty-five rooms, including an office, parlor, spacious dining salons, and reception suites. Speaking tubes were connected from every room to the office and the building was illuminated by gas.

Carpenter was elected to the State Senate in 1872 and served as the chairman on the Committee for Railroads. In February 1874 a call was issued to the Edgartown residents in the interest of a new railroad. The first signatory was E. P. Carpenter. At the Edgartown public meeting held a month later, residents voted to subscribe to the capital stock of the Martha’s Vineyard Rail Road Company for the sum of fifteen thousand dollars. Carpenter was elected president and that summer he supervised the construction of the narrow-gauge steam propelled railroad, which connected Oak Bluffs to Edgartown and Katama, where he also built the Matakesett Lodge. Later that summer, on August 27, 1874, Carpenter hosted a procession led by the Foxboro Brass Band, and a reception at the Sea View House for the first president to visit Martha’s Vineyard, President Ulysses S. Grant.

But the era’s economic prosperity and popularity of Oak Bluffs, poetically referred to at the time as the “Cottage City of America” also resulted in an ever-widening disagreement between the residents of Edgartown and the non-resident taxpayers of Oak Bluffs. The first noteworthy mention of secession was revealed in an August 15, 1872, letter to the Vineyard Gazette, “You have heard, probably, of the secession movement in this vicinity. Well, Mr. Editor, more fuss than feathers are the result thus far, and the advocates of the movement are as scarce as Greeley Republicans.” The writer provides evidence that the secession sentiment was taken lightly at first. But over the next several years sentiment continued to gain support to the level where the Boston Globe would report, “But when two sections of a town hate each other as badly as these do, it seems as if it would be better to separate them.”

During these same years Carpenter’s political connections and business astuteness in support of secession was potent but remained behind the scenes. The secessionists claimed that they were not deservedly recognized in Edgartown affairs; that the two settlements were entirely separate, and should be allowed to pursue their policy in town expenditures. Opponents to the division were concerned about the loss of taxable property to Edgartown. The matter finally resulted in two unsuccessful petitions to the Massachusetts Legislature in March 1878 and February 1879. A third petition in 1880 was successful and on February 17th the town of Cottage City (renamed Oak Bluffs in 1907) was incorporated from parts of Edgartown. Many members of the state legislature who were also supporters of succession went to Cottage City to celebrate, but noticeably missing from among the celebrants was E. P. Carpenter.

Carpenter’s Oak Bluffs legacy may be a side bar in history today, but his public absence at the Cottage City celebration caused one reporter to write, “Not present was Erastus P. Carpenter, the man most responsible for the celebration. He and his associates had opened up acres of pasture land, created a lively village that now had 1106 taxable buildings valued at $1,212,527, among them eighteen hotels and forty-four stores, shops and restaurants. The village had been paying sixty percent of all tax money collected by the old town of Edgartown. Now a separate town, Cottage City was ranked in the top half of the three-hundred and six towns in Massachusetts in real-estate valuation – that’s how much it had grown in a dozen years.”
Now, nearly one-hundred and twenty nine years later, Oak Bluffs and Martha’s Vineyard has flourished into a nationally renowned retreat and resort area. The visit of President Obama this summer, like those of other U.S Presidents and dignitaries before him, is a tribute to E. P. Carpenter’s vision and its realization.

America Celebrates July 4, 1875 in London

2009-06-30T18:07:00.000-07:00

"Aliens no more, allies forever". In preparation for the 1876 centennial celebration of the signing of the Declaration of Independence, a delegation of United States dignitaries, led by the Honorable Erastus P. Carpenter, of Foxboro, Massachusetts (USA) traveled to London to celebrate the ninety-ninth anniversary. General Robert Cumming Schenck, the United States Minister to England presided at the July 4, 1875 festivities, which were held in the Crystal Palace. Then, as is true today, the two nations celebrated their common indivisible bond of friendship and allegiance.

The decorations for the dinner were most impressive. The Palace banquet hall was decked out with groups of flags representing both nations. Across one end of the hall was a large painting of two hands grasping, over them was written, “England and America,” while statues of Washington and Lincoln, and other notable Americans were placed in different parts of the room.

In his opening remarks E. P. Carpenter stated, “I have the honor as the president of the committee to call this assembly to order. I feel I only echo the voice of Mother England when I say, ‘Welcome Grandchildren to the old English homestead;’ let us bring garlands of peace to the altar of liberty, with malice towards no one and charity to all, showing that we appreciate free government, and our veneration for the wisdom of our ancestors, who have given us such a goodly heritage. This day on this occasion, if observed in the spirit of unity and peace, may serve to strengthen the ties of friendship between the two nations whose power united must lead the civilization of the world.”

All the dishes served during the dinner were named after American cities and celebrities at the time. During the banquet the band of the St. George Rifles played a selection of music, in which the airs of Great Britain and America were intermingled. There were toasts throughout the evening. That to Ulysses S. Grant, President of the United States, was responded to by the band playing “Hail Columbia and Yankee Doodle;” that to Her Majesty Victoria, Queen of the United Kingdom of Great Britain and Ireland was responded to by the band playing “God Save the Queen.”

Robert Torrens, a Minister of Parliament, declared, “After this day all present would say of England and America, ‘Aliens no more, allies forever.’ But if there were to be political creeds, there should be toleration for differences in political faith. Of the brave soldier fighting by his side in the cause of mankind he would not ask if their creeds agreed, nor would he give up his tried and valued friend because he knelt not at the same altar.” In the course of these remarks, Torrens mentioned that the Queen had never turned away from America in her times of trouble.

As we Americans celebrate our July 4th Independence Day, let us not forget our Great Britain brothers and sisters who place themselves in harms way, side-by-side with our sons and daughters in Iraq and Afghanistan, in defense of our common values of liberty and freedom.

Tell My Story - Poem for Writers of Fiction/Non-Fiction

2009-05-09T13:39:00.000-07:00

TELL MY STORY
Behind these bars
Encircled by stone
Under the cover of damp earth
Hidden in emerald green
Weighted down by granite makers
Where the sun shines not
And shadows hide from the dark
Where silence screams
My story waits for you

150th Anniversary, St. Mary's Foxboro: May 2, 2009

2009-04-28T16:24:00.000-07:00

May 2nd, 2009 marks the 150th anniversary of the establishment of St. Mary’s church as a parish community in the Archdiocese of Boston. The anniversary affords the parish community and town residents the opportunity to appreciate and acknowledge the sacrifices, accomplishments, and milestones of the past generations of Foxboro Catholics and their priests, and to embrace the responsibility of stewardship for future generations.

The Massachusetts Bay Colony was established in 1629. At that time, the colony’s charter guaranteed liberty of conscience and worship for all Protestants, but banned Catholic ceremonies. Additionally, on May 26, 1647 and June 17, 1700, the Massachusetts General Court enacted laws banning “Jesuits and Popish Priests.” The prohibitions against Catholic priests and ceremonies remained Massachusetts law until nullified by the 1788 ratification United States Constitution and the Bill of Rights. Soon after, the first public worship of Mass took place in Boston on November 2nd, 1788. At this time, the local Catholic population numbered a mere one hundred members.

But the demand for manual and skilled labor to power the budding late-18th Century American Industrial Revolution, coupled with Ireland’s poverty and crop failures, resulted in waves of Irish Catholic immigrants arriving in Massachusetts. By 1830, the Catholic population had increased to 15,000. The new Catholics families in Foxboro were chiefly Irish laborers working on the construction of the Boston to Providence railroad line, mining granite in the East Foxboro quarries, and iron molders employed at General Shepherd Leach’s iron foundry in South Foxboro.

According to records, the earliest Mass celebrated in Foxboro took place in the home of Michael and Mary (Lyons) Rafferty in 1844. Mary was the daughter of James and Mary Lyons, the charges of one of the first two Catholic families to settle in Foxboro. Both James and Mary are buried alongside each other in St. Augustine’s Cemetery in South Boston, established in 1818 as the first Catholic cemetery in Boston.

Three years after the great tide of Irish immigration began in 1847, one-fifth of Massachusetts residents were listed as “foreign born” in the 1850 Federal Census. As increasing numbers of Irish Catholic families moved into Foxboro, the pastoral activity of their priests expanded. In 1851, Fr. Michael McLaughlin was assigned to care for the mission stations in Easton, Stoughton, and Foxboro. Soon afterwards in 1853, the Easton mission was separated from Canton. Fr. Aaron Roche was placed in charge of Easton with mission stations in Bridgewater, Mansfield, Wrentham and Foxboro. At this time in Foxboro, Mass was celebrated in the home of Richard Gorman on Central Street. This condition lasted until growing numbers of attendees required the Catholics to secure ever larger meeting rooms in the Odd Fellows Lodge, the Cocasset House, and the Town Hall, constructed in 1857.

On May 2nd, 1859 Bishop John Fitzpatrick established a parish in Foxboro under the spiritual care of Reverend Michael X. Carroll. The boundaries of the parish included Wrentham, Mansfield, South Walpole, Franklin, the Furnace section of Easton, and North Wrentham (now known as Norfolk and Plainville). Fr. Carroll was only 28 years old when he arrived in Foxboro, having previously served as an assistant at St. Patrick's in Lowell. The pastor’s residence was on Granite Street and he was attended by a twenty-three year old male servant named William Quinn and a twenty-five year old domestic servant named Margaret Doherty.

The 1859 establishment of the parish, though significant, was but one of several milestones in the broader history of Catholics residing in Foxboro. Other noteworthy events include enduring the local anti-Catholic sentiments that occurred during the 1830’s Protestant revivalist movement known as “The Second Great Awakening”, and the anti-Catholic discrimination promoted in 1854-1856 by the Know Nothing or American Party, to which Foxboro elected a senator and a state representative. In the mid-1890s local Catholics weathered the vitriolic “Patriotic Rallies” of the American Protective Association that were held in the Town Hall and the American Building on South Street. In September 1923 the first cross-burning attributed to the resurgence of the Klu Klux Klan activities took place on Robinson Hill. This was not an isolated event as it was soon followed by cross-burnings on the lawn of St. Mary’s church and the homes of several prominent Catholic families.

Previous to the cross-burnings, fires had major influences on the historical local Catholic community. The “new and neat Catholic Church,” completed in January 1861, was destroyed “under circumstances which caused many to think the fire of incendiary origin” on February 23rd, 1862. Fifteen years later, in September 1877, a meeting was held by the parish to pray for God’s guidance to secure the remaining resources necessary to complete the building of their partially constructed church. Two days later the church was struck by lightning and burned to the ground. In early 1902, the newly organized Foxboro Knights of Columbus secured a meeting hall in the William's and Appleby's Block on Cocasset Street. A short time after the deal was complete, the newly appointed building was destroyed by an arsonist. The evidence was not in question, as there was “every indication that the incendiary commenced and completed his preparations.”

The conflagration of the Foxboro Town Hall in 1900 also had a direct impact on the local Catholic families. Prior to the fire, high school graduation ceremonies had been held in the spacious Town Hall. After the fire, the only meeting space large enough to accommodate a graduation ceremony was the Bethany Congregational Church. Graduation exercises were moved there on an interim basis until the new high school was completed in 1927. However, Catholics were prohibited from entering Protestant churches during this era. Due to this restriction, Catholic graduating seniors received their diplomas on the last day of classes and were prohibited from participating in the graduation exercises held for their classmates.

The first half of the 20th Century witnessed the establishment of many local Catholic social organizations to meet the needs of parishioners. Several of the notable organizations included St. Dominic's Court, Massachusetts Court of Catholic Foresters (1910), the Holy Name Society (1908 & 1945), St. Mary’s Catholic Youth Organization (1945), and the Women’s Guild (1947). The popular activities of these groups included “Poverty Balls,” “Turkey Whist Parties,” “Penny Sales,” Harvest Festivals,” and “Summer Field Days.”

The historical challenges that confronted Foxboro Catholics did not originate solely from outside influences. The pre- and post-Vatican II years were the source of much uncertainly and frustration, as well as spiritual renewal and a social consciousness. Catholic rituals and practices that had been in place for two thousand years were changed. Masses that had been celebrated in Latin were now in the English vernacular; the priests and altars that had once faced the cross were now turned to face the congregation; and laity took on the pastoral roles of Lectors and Eucharistic Ministers for the first time in Catholic history. Additionally, St. Mary’s priests and parishioners became actively involved in the Catholic Family Movement, Civil Rights marches, Cursillo, Marriage Encounter, Confraternity of Christian Doctrine, the Ecumenical Movement, Vietnam and the implications of the Catholic “Just War” criteria.

The 150th anniversary of the establishment of St. Mary’s church as a parish community truly affords both the parish community and town residents the opportunity to appreciate and acknowledge generations of Foxboro Catholics and their neighbors. The historical experiences and challenges of Foxboro’s Catholics are not unique to our town, but are similarly shared throughout the Commonwealth and the Nation. St. Mary’s 150th anniversary is a time to celebrate the past and the present, a time to celebrate religious freedom and the acceptance of religious diversity, but more importantly, it is a time to celebrate the honor of stewardship for future generations. On Sunday, May 31st , The Feast of Pentecost, Cardinal Sean O’Malley, will concelebrate an anniversary Mass.

Foxboro’s 19th Century Professional Baseball Players: Gorman & Sumner

2009-02-13T13:25:00.000-08:00

Spring is in the air! Red Sox pitchers and catcher are in training in Fort Myers, Florida. Did you know that Foxboro’s link to professional baseball predates the 20th Century. My friends Small town baseball was the only game in town!... no football, no basketball and no hockey!

In 1895 aspiring local baseball players Richard Leslie Gorman and Earl Adelbert Sumner awaited letters of interest from the minor league baseball teams of a new Southern League that had been established that year. The previous autumn the Foxboro boys of summer forwarded applications to the teams they wanted to play for. The applications included their skills, experience and stats. If impressed a club would invite them for a try out.

On January 23, 1895, there was much celebration in town when the Foxboro Reporter informed the residents that Gorman and Sumner had signed a contract with the Little Rock, Arkansas, baseball club. The former for that of third base and the latter for the outfield.

Gorman was born in Foxboro, Massachusetts in 1867. His parents Richard and Margaret had emigrated from Ireland. His father was a local teamster and his mother worked as a domestic. His older sisters, Annie Leslie and Catherine Frances were both employed in the local straw hat shop. He was 28 years old when he left Foxboro to play his first year in the Southern League.

Sumner was born in Boston in 1872. His parents Charles and Rachel Sumner relocated to Foxboro. His father was also a teamster and associated himself with Eugene Kirby to establish the Foxboro firm of Sumner and Kirby Stables, located on Cocasset Street. Sumner was 23 years old when he left for Little Rock.

It might never be known for sure how two local boys from Foxboro ended up playing for the Little Rock, Arkansas baseball team. One theory is that in 1894 Gorman and Sumner were teammates on the Foxboro baseball club. The Foxboro and Mansfield rivalry was intense then, long before the high school football came on the scene. The Boston Globe reported on a three game series that was played September 20-22, 1894. The average attendance at these games was 900 spectators. Jimmy Manning, a former Boston National League player who was born in Fall River and minor league manager in Kansas City in 1894, may have helped stock the Little Rock team as a favor to manager Frank Thyne. It is possible that someone connected to the minor-league New England League, like Fred Doe who managed New Bedford in 1895 or Tom Hernon (a New Bedford native that played on Manning's KC team) saw Gorman and Sumner play in the Mansfield series and recommended them to Manning, who told Thyne, who signed them to play.

Gorman played third base for the Little Rock Travelers and Nashville Seraphs that 1895 season. The Travelers opened play in the Southern League, joining Atlanta, Georgia; Chattanooga, Memphis, and Nashville, Tennessee; Evansville, Indiana; Montgomery, Alabama; and New Orleans, Louisiana. The Little Rock team only played 72 games that year and disbanded in July after just seventy-two games of the 137-game season. The team had a losing record, and fan support was poor. Little Rock finished with a 25–47 record and a .347 winning percentage.

Soon after Gorman signed and finished out the season playing for the Nashville Seraphs. The team played its home games at Athletic Park, which would later come to be known as Sulphur Dell. With a distance of 262 feet to the right field wall, it was a notorious hitter's park. In their first and only season of play the Seraphs were managed by George Stallings, who also played as an infielder. Stallings previously managed the Nashville Tigers and would eventually manage the 1914 Boston Braves to a World Series championship. The Seraphs opened up the season with a 17-10 loss against the Evansville Blackbirds.

It is likely that Gorman played in the renown “Glove Game”, on August 10, 1895 , with the Atlanta Crackers. Towards the end of the season, Nashville was in third place behind Evansville and the Atlanta. The race for the Southern League championship, determined by winning percentage, heated up following a disputed call during an August 10 contest at Athletic Park versus Atlanta. Nashville was trailing 8-10 in their last at-bat in the ninth inning. They scored a run and still had men on first and second with their catcher at-bat. He hit a high foul fly back toward the grandstand. As Atlanta's catcher attempted to get under the ball, his foot slipped causing him to miss it. While reaching for the ball, a boy in the stands threw a glove or cap past his head. The umpire ruled this as interference and called batter out, resulting in a 9-10 Seraphs loss. This incident would come to be known as the "Glove Game.

"Following the defeat, Nashville went on a 20-game winning streak, moving them into first place with only a few games left to play. Nashville stood at 65-35 (.650), Evansville, 61-33 (.649), and Atlanta was third at 62-34 (.646). The last day of scheduled play was September 2, but Atlanta played an additional game the following day. The win by Atlanta moved them into a tie with the Seraphs for first place with the same .670 winning percentage.According to Marshall Wright's book, The Southern Association in Baseball 1885-1961, Richard L. Gorman played in 66 games. He had 290 at bats, scored 51 runs, and had 90 hits as a combination of stats between the two teams. Earl Sumner played in 26 games. He had 105 at bats, scored 14 runs, and had 33 hits for Little Rock.

The Nashville Seraphs did not return to play in 1896. That season Richard Gorman played for Montgomery Grays (Alabama). He played mostly at 3rd base, but a few games at short and second as well. His 1896 record was 94 games, 377 at bats, 82 runs, 112 hits, 11 doubles, 3 triples, no HR, 23 stolen bases and a .297 batting average. The 1896 Montgomery Grays finished 6.5 games behind the New Orleans Pelicans for first place. Montgomery star Ed Deady led the Southern League in hits (154) and tied for the league-lead with 371 batting average. Ace pitcher Winford Kellum finished the season 21-5.

There are no photographs of Gorman and Sumner in uniform. However, there is a collection of prints in the Library of Congress, Washington, D.C. that includes 1909 Little Rock, Nashville and Montgomery baseball players including Harry Sentz, Bill Bernhard and Archie Persons. The uniforms shown in the attached prints are very similar to those worn by Gorman and Sumner.

Familial Love Transcends War, Servitude, Continents and Oceans

2009-02-09T15:27:00.001-08:00

On April 24, 1915, the Turkish government issued an order for the extermination of the Armenian people in their own land, where they had lived for centuries. On that date, writers, composers, intellectuals and priests were rounded up and killed. Their death presaged the murder of an ancient civilization. April 24 is, therefore, commemorated as the date of the unfolding of the Armenian Genocide.

Between the years 1895 and 1923, the Armenian people was subjected to deportation, expropriation, abduction, torture, massacre and starvation. The great bulk of the Armenian population was forcibly removed from Armenia and Anatolia to Syria, where the vast majority was sent into the desert to die of thirst and hunger. Large numbers of Armenians were methodically massacred throughout the Ottoman Empire. Women and children were abducted and horribly abused. The entire wealth of the Armenian people was expropriated. As a result, some 600,000 Armenians were killed or died of starvation.

These events may seem to be far removed from local residents, but they are not. Throughout greater Boston and southeastern Massachusetts, the children of first generation Armenians who survived the genocide live among us. This is the story of one of the surviving families and the town that embraced them.

In 1889, Samuel Sakaian, a 24 year old Armenian, left his young wife and children and emigrated to the United States. Several months later, responding to the need for skilled tradesmen in the local manufacturing industries, Sakaian relocated to Foxboro, Massachusetts.

During the ensuing three decades, Sakaian would travel back to Armenia several times in search of his family members who remained in his native land. The archives of the Foxboro Reporter is a window to the past of the heartfelt love and concern of the residents of the town for the adopted son as he journeyed into danger. His final journey was celebrated by the return of his niece who was captured by Arab slave traders and sold into domestic servitude.

In 1894, when word of the fighting between the Turks and Armenians reached Samuel Sakaian, the Foxboro Reporter began recording the unfolding events. On August 24, 1894, in an article titled "Off for the Holy Land," it was reported that "Samuel H. K. Sakaian left Foxboro on Tuesday of this week for Worcester, from whence he will go to New York, and from there he sails on Wednesday, August 29th, for London. From London, England he goes to Paris, France, from Paris to Marseilles, France, and from Marseilles he boards a ship, which will carry him to Antioch, in the Holy Land. At Antioch, he will buy a horse at an expense of about $25, on which he will be obliged to ride for 15 long days before he reaches his home in Central Armenia, near Mount Ararat. At Antioch he will also hire an ass and its owner. On the back of the animal will be carried his carpenter tools, which weigh several hundred pounds. These will be divided and packed in two boxes, each holding about an equal number of pound in order that they may be carried to better advantage. All along the route are located inns, at which travelers purchase necessities for man and beast.

"Samuel has resided in Foxboro for 4 years and it is 4 ½ years since he left his native land. During his absence a daughter 6 ½ years of age has died. He has three brothers and one sister, all married and all residing in the same house with his family. He was 55 days on his journey to this country, but expects to return in 40 days, under increased facilities, and with less delay along the route. During his residence here he has been nearly or quite all the time in the employ of Deacon Thomas B. Bourne, and engaged as a carpenter. He has gained many friends and carries back to his country the best wishes of all who know him. He also carries back a knowledge of various things as done in this country, which will be of great value and lasting benefit to him. He wishes to extend his thanks to Deacon T. B. Bourne, Robert S. Carpenter and their families, and to the many people here who have befriended him either by word or deed. It is a long and tedious journey, which he starts upon, and one beset by more or less danger."

Unfortunately, Sakaian’s journey ended in Marseilles, France, for according to the Foxboro Reporter in September 1895, Sakaian started a second time for Armenia. The article recorded that "Samuel leaves many friends in Foxboro, who have learned to respect him; the prayers and best wishes of many people here accompany him on his long journey, and will be with him after he reaches his home. He has been absent from wife and children 5 years and 7 months, a daughter having died during his absence.

"Once before he started on this journey but met with misfortune before sailing from Europe, and returned to America. He will carry his carpenter tools with him, which he has purchased since his return to America, his first chest of these necessaries having been stolen from him during his previous journey. Samuel wishes us to say that his heart is filled with thankfulness to the people of Foxboro for their many and great kindnesses to him during his stay among us, and we realized that his heart was filled with tender thoughts for our people who had befriended him, which could not be expressed."

Three months later, in December 1895, the Foxboro Reporter informed residents of the town that a letter had been received by Sakaian’s former employer, Thomas B. Bourne. In the article, Bourne stated that Sakaian was in Marseilles, France, "in company with quite a body of his countrymen, all being detained there on account of the terrible ravages, which are taking place in Armenia, in which over 18,000 of his people, have been massacred. It is impossible for any of them to get passports to proceed. Samuel does not know whether his family are alive or dead, as no word of any kind has been received from them. The nearest post-office has been visited by marauders, and their fearful work of murder has been going on there. He still retains his chest of carpenter tools, and will probably be able to find something to do in this line to pay for his expenses." The article went on to mention that Sakaian "was followed from Foxboro by many prayers, and kind wishes, and it would be a comfort for him to know that he has still a warm place in the hearts of many in this town."

Soon after, in February 1896, the Foxboro Reporter recorded that a "meeting in town hall Monday evening to raise money for suffering Armenia was fairly attended. Rev. J. W. Flagg presided. The speaker of the evening was Rev. E. P. Allen of Portland, Maine, who was a missionary at Harpoot, Turkey. His lecture was intensely interesting, and a generous collection was taken."

Several weeks later, on March 14, 1896, the Foxboro Reporter mentioned that Sakaian had safely arrived again in Foxboro from Marseilles, France. The article went on to state that Sakaian’s arrival "was closely followed by a registered letter, from his home in Armenia, receiving it on Saturday. It was the fourth, which has been received by him, out of seven letters written to him by his people. The others have probably been intercepted. He wrote fifteen letters from France to his home and to those acquainted with his people in other parts of Turkey. Nearly all of these have doubtless failed to reach their destination.

"The letter received Saturday was, as stated, forwarded to him from France, where he left his address upon leaving for his last journey back to the United States. It was written on Wednesday, January 15th and stated that his wife and son, his three brothers and their families, 15 persons in all, were alive. This was cheering news to Samuel although the letter received was written nearly two months ago."

Sakaian remained in town for several more years, but in 1900 he left Foxboro for his native Armenia. But 10 years later, on June 25, 1910, the Foxboro Reporter recorded that "Samuel Sakaian, who again arrived in this country from Armenia a week ago and who has once again settled in Foxboro, will bring his wife and other members of his family here as soon as he secures the necessary funds for them to make the long journey. Samuel has been absent ten years. He has four children living of the ten children born to them. One of these is a soldier in the army of his country. He with his wife also desire to come to America, but considerable money is required to secure his release from the army. Samuel has had varied and sad experiences since he left Foxboro, and at times has been in imminent danger of losing his life at the hands of the treacherous and wily Turks. He says he never desires to return to his native land, and life will seem worth living when his family are again here."

Apparently Sakaian’s family never arrived in Foxboro, for almost a decade later on July 19, 1919, the Foxboro Reporter recorded that Sakaian had received his passport and that he was traveling to Armenia "to locate if possible his wife and family, not a word from whom has he heard for years." The article also mentioned that "...He had a large number of relatives and has always held the opinion that many of them were victims during the Armenian massacre. He is undecided as to his future labors, but may devote his remaining year to the interests of his Armenian country and people."

On November 29, 1919, the Foxboro Reporter recorded that "The many friends of Samuel K. H. Sakaian will be pleased to learn that he has reached his native land in safety. We present our readers with a letter received from him by Thomas B. Bourne, dated Constantinople, October 20th, which is as follows: ‘I am in Constantinople. New York to Constantinople twenty-one days on the water. We had a nice journey, nice food, nice bed; everything was good. My fare from New York was $305. My health is good. By and by I will go to the English Consul to show my passport. Went to the American Consul, but he told me to go to the English Consul, because everything is in English powers hands. I think I will stay here this winter, but sometime I will see the English Consul to get advice to go to Aleppo. I found my brother’s daughter. All the Armenian people have been without any clothing: all women, girls and boys, have been undressed: nothing to cover themselves. I do not want to write all the things, and I am not able to write. Thousands die of hunger and thirst, and many of them throw themselves into the river and kill themselves. I am sorry I am not able to write long letters, but I hope you will be satisfied. Best regards to you all. You cannot send any letters to me now.’"

Apparently Foxboro residents were unaware of Sakaian’s whereabouts for the next three and a half years. It was not until May 1923 that he returned to Foxboro and told his incredible story. As recorded in the May 12, 1923 Foxboro Reporter, "Mr. Samuel Sakaian, a former resident of Foxboro, returned Wednesday after a sojourn of almost four years in Turkey. Mr. Sakaian left here in June 1919. The ‘Black Arrow’, on which he sailed, left New York on September 26, 1919 and was 22 days on the way to Constantinople." He experienced numerous difficulties in securing passports for passage both ways, notwithstanding the fact that he was an American Citizen; it had become practically impossible for an Armenian to live in Turkey. His plan was to go to Harpoot in Asia Minor to locate his family. When he arrived, he learned that all members of his family, numbering 25 in all, which included his four brothers and their families, had been "sent down South"—in other words, massacred by the Turks. Mr. Sakaian does not want us to think, however, that all Turks are cruel as he tells us that some are humane. In a small village, called Kuckuk Chekmeja, which is just outside of Constantinople, he found a few remaining relatives, who used to live there years and years ago.

One of his cousins had been shipped South to Aleppo by the Turks and there met one of his nieces, who had been claimed in the desert by an Arab. The procedure was to ship all Armenians to the desert where the Arabs overtook them and seized the girls and young women, all others being massacred or left to die of starvation and thirst. To quote Mr. Sakaian, "My niece, who comes from Harpoot, was shipped with the others to the desert by the Turks. There a crowd of Arabs came and took the girls. My niece, at that time only fifteen years old, was taken with two other girls by an Arabian and kept by him for three years. Fortunately, he was very kind, gave them work in the kitchen and did not trouble them. When the Armistice was signed, and everything was under English control, the Arab asked the girls whether they wanted to stay in his house or go into English hands. The girls wanted to go, so he took them over to the English. There, the refugees were in one large building, under English hands. There my niece met her uncle (above mentioned) who did not recognize her at first, as she was a little girl the last time they had met. She remembered him and told him of her experiences and thus were reunited. They were both sent to Constantinople by the English representatives and there I found her, the only one I have left. She was penniless and had only on robe which an Arab had given her to wear. I left her passage money and expect her to reach Foxboro some time next month where she will make her home with me."

"The girl was shipped by the Turks South together with thousands and thousands of women and children from the villages, cities and towns. On their march thru the desert, they passed the dead bodies of hundreds of fellow countrymen who had been massacred. The Turks did not give them a chance to take their own children with them. Women, who had their babies with them, stopped to rest by the road and were killed as they sat there, for they stopped the progress of the march. Many children and women died of thirst, when they were driven into the desert. The girl’s mother had no water for days and when they came at last to water, she drank too much of it and died. The same fate befell thousands of other women."

Mr. Sakaian stayed in Constantinople for three years, waiting for a chance to go to Harpoot. After the Greeks had driven the Turks back and Smyrna was burned, the Turks got power enough to drive all foreigners of every nationality out of Constantinople. Many Americans, English, Italian and French were rushed out of Constantinople by train and boat.

After the foreigners were driven out of Constantinople, there was very little disturbance, so Mr. Sakaian was told by the American Consul that he could stay longer if he wished but that it would be better to come back to America. He experienced many difficulties in securing the passport as it was taken from him by the Turkish government on the grounds that it "was against International Law" for Mr. Sakaian to become an American citizen without notifying the Turkish Consul in this country.

In order that Mr. Sakaian might get safely aboard the steamer for New York, he was referred to the American Ambassador, who, when the appointed time came, had his "qavas" or military orderly escort him to his ship. Mr. Sakaian states that he is glad to be back in Foxboro again, and that he proposes to stay this time.

Samuel’s niece, Alma Sakaian’s voyage to America was beset with the immigration complications and quotas that were common in the post-WWI era. On October 6, 1923, the Foxboro Reporter, in an article titled "Mr. Sakaian Misses Ship Diverted From New York To Providence: Armenian Immigrant is Finally Admitted," recorded the odyssey for the local residents. "Samuel Sakaian, a resident of this town for over 30 years but a native of Armenia, visited several months in his native land where he learned that all his family had been massacred except a niece, Alma Sakaian. He returned last Spring leaving money with the American Consul in Constantinople for the passage later of his niece. She arrived at Ellis Island on July, 1st and was one of over 10,000 aliens that arrived that day in New York harbor. Unfortunately, by the time she was to debark from the ship the monthly quotas for Albania, Greece, Turkey, "other Asia" and Syria had been reached and she was sent back to Europe and her money refunded. Massachusetts Congressman Louis Adams Frothingham took up the matter and she was allowed an entrance. She took passage again on the steamship Canada due to arrive in New York last Monday. This vessel was diverted to Providence where it docked on Sunday. Samuel Sakaian went to New York on Monday to meet his niece. She landed in Providence on Sunday and came to Attleboro where she was taken care of on Monday night by the Y.W.C.A. and finally arrived here safely on Tuesday."

Alma Sakaian was 21 years old when she arrived in Foxboro in 1923. She was born in Arghan, Turkey, in 1902. Several months after arriving in Foxboro, she married Archie Shahabian, an Armenian who also was born in the village of Arghan in 1885. Like Sakaian, Shahabian had emigrated to the United States and moved to Foxboro in 1904. Archie and Alma married in 1924 and lived in Foxboro for the rest of their lives. Archie died in 1975 and Alma passed away in 1982.

Several years after the death of her husband, Alma agreed to be interviewed by a local reporter, George Patisteas. For the first time, Alma recalled publicly her recollections of the events that transpired 60 years earlier. On November 9, 1978, the Foxboro Reporter recorded her story. "...Alma Sakaian was born in the town of Arghan, the youngest in a family of eight children, it was not the best of times. On the verge of the First World War, nationalism was running at a fever pitch. Instigated by years of fighting that resulted in about 200,000 Armenian deaths, the Turks were once again growing resentful of their country’s sizable minority.

"What followed as a result were a number of purges of small hamlets and towns throughout the country that began in Alma’s hometown when she was eight. At that time, out-of-town Turkish soldiers, prodded by the Germans, blindfolded and shot all the male members of her church over the age of 16. The group included Alma’s two brothers, father and an uncle… After the Arghan massacre took place, Turkish harassment of the Armenians continued until a more organized purge began one month later. The Armenian members of the community, Alma recalls, were uprooted from their homes and told to take only what could be carried on their backs and donkeys or horses. Herded from their homes, the refugees were soon stripped of their animals as well, as they headed into the deserts of Mesopotamia.

"The reason for the hostility between the two groups of people was singular: religion. The Turks believed in the word of Muhammed. The Armenians followed the teachings of Christ.
"Lagging behind the caravan of refugees because she was attending to her younger brother, Alma was beaten by a Turkish soldier with a ball and chain, as was her brother. The beating was so severe that the two were left for dead, even though she was still alive.

"What Alma witnessed next, however, was worse than the beating: 10,000-15,000 Armenian refugees, including her mother and brother were being burned in their shelters while soldiers stood guard ready to shoot any person trying to escape. All remaining members of her family were killed in the blaze save for her two older sisters, who had married and moved to Russia before the purges began."

Alone in the deserts of Arabia, where the Armenians had been herded, Alma was picked up by Arab slave traders and deposited in the household of a rich sultan and his wife, where she became personal maid to the lady of the house. Her name and origin was then placed in area newspapers, including the Boston Globe. It was in that paper that Samuel Sakaian, while visiting a friend in Watertown, was told of Alma. Sakaian stayed with his niece for four years, married, then decided to return to Foxboro. Because of his marital status, immigration officials recommended he leave his niece and then send for her a few months afterward.

Alma’s attempts at emigrating, however, were a bona-fide disaster. Aboard a Greek ship that docked in Ellis Island in New York, she and about 50 other Armenians were denied entry because of filled quotas. The boat returned across the Atlantic, not to her home but to the home of the ship.

In Greece for a month with little money, Alma managed to scrape by until it was time for another try. However, when custom officials looked at her passport, taken early in Alma’s life, they balked, thinking it was a forgery. They were convinced that the woman they saw was not the child of the picture, even though only a couple of years had elapsed. "If you were in my place, you’d look older, too," Alma recalls telling them. Allowed to proceed, she this time landed in Providence. Unable to speak a word of English except "Foxboro" and "Sam", Alma found her way to town with the assistance of helpful attendants and train conductors.

After residing in Foxboro for a few months she met Archie Shahabian and they were married soon after in 1924. Archie, like Alma, was a former resident of Arghan. Archie had come to this country as a stowaway to escape what he correctly predicted would be bloodshed in his native land. Alma and Archie Shahabian raised two sons in Foxboro, John and George. George recently passed away and John lives in California.

The Sakaian/Shahabian story, as recorded in the Foxboro Reporter archives, makes very personal an international story of remembrance that may seem at times to be far removed from our local events and memories.

The Priest Aboard the Doomed USS Indianapolis: Lt. Rev. Thomas M. Conway

2009-02-06T14:06:00.000-08:00

Lt. (Rev.) Thomas M. Conway, a 37-year-old Navy Chaplain from Buffalo, New York, was sleeping soundly on July 31, 1945, on board the USS Indianapolis, a heavy cruiser. At 12:14 a.m. the first torpedo from the Japanese submarine, I-58, blew away the bow of the ship. An instant later the second struck near midship on the starboard side, the resulting explosion split the ship to the keel, knocking out all electric power. Within 12 minutes the unescorted cruiser slipped beneath the surface of the Philippine Sea, midway between Guam and Leyte Gulf.

Of 1,196 men on board, approximately 900 men made it into the water. Few life rafts were released; the majority of the survivors wore the standard kapok life jacket and life belts. The ship was never missed, and by the time the survivors were spotted by accident four days later, only 316 men were still alive.

Over the past 51 years there have been many books and articles published about the greatest naval disaster after Pearl Harbor. Among the survivors several men were awarded commendations for their heroic actions. Among those lost at sea, a few tales of heroism remain to be told.

For three nights Fr. Conway, a Catholic priest, swam to the aid of his shipmates, reassuring the increasingly dehydrated and delirious men with prayers until he himself expired, the last Catholic chaplain to die in WWII. Like many stories of heroism, Fr. Conway was commemorated in simple ways among his friends and shipmates. As time moves on, and generations pass away, many stories of history are lost, and sometimes they are rediscovered.

Conway was born on April 5, 1908, in Waterbury, Conn. He was the oldest of three children born to Irish immigrants, Thomas F. and Margaret (Meade). Fr. Conway attended Lasalette Junior Seminary, in Hartford, Conn. In 1928, he enrolled at Niagara University (New York) and received an A.B. degree in 1930. On June 8, 1931, Conway enrolled in Our Lady of Angels Seminary, on the campus of Niagara University. May 26, 1934, he was ordained to the priesthood for the diocese of Buffalo, N.Y., in St. Michael’s Cathedral, Springfield, Mass.

For the next eight years Fr. Conway served as a curate in the parishes of St. Rose of Lima, All Saints, St. Teresa, St. Nicholas and finally St. Brigid. Former parishioners recall that Fr. Conway’s favorite pastime was to navigate Lake Erie in his little sailboat, a common sight parked along side the rectory during the week. He is remembered as a “man’s man” – a priest in touch with and sympathetic to the blue-collar realities of his parishioners living among the Erie Canal neighborhoods.

On Sept.17, 1942, Fr. Conway enlisted in U.S. Navy, commissioned a chaplain. A few days before leaving on active duty, Fr. Conway recorded a voice message on a 78 rpm recorder to a dear friend, Mary Noe. He called her ‘mom.’ She had eight children, one also a Buffalo priest. The Noe’s were family and home to Fr. Conway.

The record, though scratched and distorted, preserves most of the farewell message. He prefaces the message with these words: “Well, Ma, your Sailor Boy is going to dedicate a very special number to you, a very, very special mom. I’d like you to excuse the singing. It’s not so hot. Remember, it is always the thought behind it that counts ... ”

Fr. Conway sings two verses of the song I Threw a Kiss into the Ocean. The song was written a few months earlier by Irving Berlin for the U.S. Navy Relief; made popular by Benny Goodman accompanied by Peggy Lee. He sings,

“I spoke last night to the ocean
spoke last night to the sea
And from the ocean a voice came back
‘Twas my Blue Jacket answering me
Ship Ahoy, ship ahoy
I can hear you, Sailor Boy
I spoke last night to the ocean
I spoke last night to the sea
And from the ocean a voice came back
‘Twas my soul love answering me”
** The true words to the second verse should have repeated Blue Jacket, but Conway inserts ‘soul love.'

Conway asks, “Well Ma, how’d you like it? I’ve wrote that I’ve missed you when I’m gone and now I’m going to miss you.” The rest of the record is difficult to transcribe, but his message can be gleaned. Fr. Conway fondly talks about “ ... All the Friday evenings after confession ... the many guests and ... supper ... you were never concerned with that ... I liked it ... It’s a great place to come into ... What have you got to eat?” His last audible words: “So, don’t miss me. I’ll be back. Remember me in your prayers and I’ll remember you ... So goodbye mom.”

Fr. Conway served at Naval stations along the East Coast and in 1943 was transferred to the Pacific. For several months he served on the USS Medusa, and on Aug. 25, 1944, Fr. Conway was assigned to the USS Indianapolis.July 30, 1945, was a typical Sunday for Fr. Conway. He celebrated the Catholic Mass and later conducted a Protestant service. It was known that Fr. Conway could usually be found in the ship’s library or his room for confession or just someone to talk to. A few minutes past midnight Fr. Conway was bobbing among the burning oil, debris, chaos and voices of the 900 survivors.

Fr. Conway's actions are vividly recalled by several of the survivors. Frank J. Centazzo recently wrote, “Father Conway was in every way a messenger of our Lord. He loved his work no matter what the challenge. He was respected and loved by all his shipmates. I was in the group with Father Conway. ... I saw him go from one small group to another. Getting the shipmates to join in prayer and asking them not to give up hope of being rescued. He kept working until he was exhausted. I remember on the third day late in the afternoon when he approached me and Paul McGiness. He was thrashing the water and Paul and I held him so he could rest a few hours. Later, he managed to get away from us and we never saw him again. Father Conway was successful in his mission to provide spiritual strength to all of us. He made us believe that we would be rescued. He gave us hope and the will to endure. His work was exhausting and he finally succumbed in the evening of the third day. He will be remembered by all of the survivors for all of his work while on board the ‘Indy’ and especially three days in the ocean.”

Lewis L. Haynes, Captain, Medical Corps, USN, recalled in an article for the Saturday Evening Post (Aug. 6, 1955), “ ... All thoughts of rescue are gone, and our twisted reasoning has come to accept this as our life until the end is reached. A life with nothing but the sky, a shimmering horizon and endless wastes of water. Beyond this we dare not imagine.“

But we have not lost everything. To the contrary, we have found one comfort – a strong belief to which we cling. God seems very close. Much of our feeling is strengthened by the chaplain, who moves from one group to another to pray with the men. The chaplain, a priest, is not a strong man physically, yet his courage and goodness seem to have no limit. I wonder about him, for the night is particularly difficult and most of us suffer from chills, fever and delirium.

“The moon has been up for some time when I hear a cry for help. It is Mac, the sailor who has given so much to so many. When I swim to him, Mac is supporting the chaplain, who is delirious. ‘Doctor – you’ll just have to relieve me for awhile!’ Mac gasps. ‘I – I can’t hold him any longer!’ I take the chaplain from him; thrust my arm through the chaplain’s life jacket so that I may hold him securely through his wild thrashing. Then I look around for Mac, for I know he needs help. He is completely exhausted, his head forward, his nose in the water. Mac! Mac! I call. There is no answer – and the last I see of Mac is his head sinking lower and lower as he drifts away in the moonlight."

“The chaplain’s delirium mounts; his struggles almost too much for me. He cries a strange gibberish – some of the words are Latin – but in a little while he sinks into a coma. The only sound is the slap of water against us as I wait for the end. When it comes, the moon is high, golden overhead. I say a prayer and let him drift away, along the path to follow Mac. ... ”

Fr. William F. Frawley, was a chaplain at Base Hospital #20, Peleliu Island where the majority of survivors were taken for medical attention. Though there was a government news blackout about the incident, Fr. Frawley writes a letter to Archdiocese of Military Services, dated August 5, one day after the rescue. He writes, “The true facts concerning the death of Fr. Thomas Conway ... He along with about eight hundred others, got off the ship into the water when the explosions occurred. On the evening of the third day in the water, completely exhausted, he drowned. All the survivors who were brought to our Base Hospital have the highest praise for him. They report that he had been aboard the cruiser for the past year; that he had done much to improve the ship’s facilities; that he treated the personnel indiscriminately, devoting as much attention as possible to the non-Catholics; that on the Sunday preceding the disaster two mess halls were needed to take care of the overflow crowd at general services; that he spoke on the parable of the Pharisee and publican, likening them to two sailors appearing before the captain of the ship; that, while in the water he went about from group to group organizing prayer groups ... Fr. Conway spent his leave flying to the homes of nine boys who had been killed by a suicide plane which struck the ship near Okinawa (that is the reason the ship was on its way from the States. It had been reconditioned and left the States on 16 July and was hit somewhere between Guam and Leyte on 30 July at 0010.) ...”

Several books have been written about the sinking of the USS Indianapolis, including In Harm’s Way (2001) by Doug Stanton and Ordeal by Sea (1963) by Thomas Helms. Fr. Conway’s presence as a priest on the ship and among the survivors in the water is gleaned.

Stanton writes, “The boys usually confided in Father Conway. During the battles of Iwo Jima and Okinawa, most of them had been scared out of their wits. ... As the kamikazes dove at the ships, the boys cried out from their battle stations for the kind priest. ... Fr. Conway, in his early thirties, was relentless and fearless in his duty. Once, while saying Mass, battle stations had been called suddenly, and the astute Father shouted out, ‘Bless us all, boys! And give them hell!’ The boys loved him for this. He was a priest, it was true, but he was a priest with grit. ... (Conway) spent the bleak early morning hours swimming back and forth among these terrified crew members, sometimes dragging loners back to the growing mass ... the priest also never stopped swimming among the boys, hearing their confessions and administering Last Rites.”

Helms writes, “Father Thomas Michael Conway swam from group to group, never stopping to rest, praying with the men, encouraging those who were frightened, trying to reason with the maddened. His faith and his prayers gave solace to many ... Father Conway, like Ensign Park, Seaman Rich and many others, burned himself out keeping up a constant patrol among the men, ministering to the dying, talking reason into others who had become momentarily deranged and calming the frightened with prayers until all at once he reached the limit of his endurance, and his life drained away.”

Father Thomas Michael Conway’s story had been lost to history. After publication of my research Lt. Rev. Thomas M. Conway inducted as a member of the Silas Bronson Library’s Waterbury (CT) Hall of Fame. On May 20, 2006, Bishop Edward U. Kmiec dedicated the Father Thomas Conway Memorial at the Buffalo and Erie County Naval and Military Park on Saturday, and in July 2007 he was inducted into the Inaugural Class of the Niagara University Legacy-Alumni of Distinction.

Fr. Thomas Michael Conway’s story is only one example of the untold and unrecorded lives of compassion and heroism sewn into the fabric of our nation’s collective memory. How many more?

History of Oak Bluffs Annual Grand Illumination Night

2009-02-04T15:11:00.000-08:00

Every August the Annual Grand Illumination Night takes place in the Campground in Oak Bluffs. The event, with its traditional Oriental paper lanterns ornately hung outside the many gingerbread cottages that line the Oak Bluffs campground, is a renowned Martha's Vineyard event. The historical fact is, though the Grand Illumination is currently intimately associated with the Campground, the mid-19th century religious-inclined Campground residents did not participate in the secular event. In fact, they put up a picket fence to try to wall themselves off from the world that had risen up around them.

The organizer of the idea of the Illumination event was Erastus P. Carpenter, a businessman who hailed from Foxboro. As president of the Oak Bluffs Land and Wharf Company he and his business associates transformed the area of Edgartown. This would become the town of Cottage City, later to be named Oak Bluffs. Under his direction Oak Bluffs witnessed the building of the Arcade, the Pagoda, the Union Chapel, the Martha's Vineyard Railroad, and the Sea View Hotel, as well as Waban, Naushon, Niantic, and Ocean Parks. Additionally, during this same era E.P. Carpenter erected hotels in Katama, Nantucket, and Shelter Island Park.

E.P. Carpenter, long and favorably known to the people of Norfolk County in connection with the straw-hat manufacture of the county, was the pioneer of this new enterprise. In his obituary in the Foxboro Reporter, dated February 8, 1902, he is remembered as "...a rather small man, with bright dark eyes, always well dressed in a way that commanded business confidence, and he had schemes which were not only grandly imaginative but soberly attainable as well." During the summers of 1864 and 1865, he occupied a cottage within the Camp-Meeting grounds, and was desirous of purchasing a site for permanent occupancy; but as this was against the rules of the Association, he in 1866 bought a lot outside of the grounds. The following year, in conjunction with other gentlemen, he purchased a large tract of wood and cleared land, southeast of the property of the Camp-Meeting Association, consisting of about 75 acres of land. He formed a joint stock company, the association consisting of Captain Shubael Lyman Norton, former owner of the land, Captain Ira Darrow, Captain Grafton Norton Collins, and William Bradley, all from Edgartown, and William S. Hills from Boston. In his "Martha's Vineyard Summer Resort," Henry Beetle Hough wrote of E.P. Carpenter during this era, "...it was he who set the new company in motion, took the proprietorship and plain outlook of Captain Norton, and the accumulation of whaling capital, added the ferment of his own promotional spirit, and merged them into a land company which knew a boom when it saw one."

The company retained Robert Morris Copeland, a landscape architect from Boston to design the first plan for the Oak Bluffs Company. He employed the same intricate plan of curving roads from the rural cemeteries that he had designed in the Boston area. Rural cemeteries, with trees shadowing little lots strung along curving roads were popular in many American cemeteries but especially in the Boston area, largely because of Mount Auburn, in Cambridge.

It was in the July 5, 1867, edition of The Vineyard Gazette that the company placed its first advertisement for the newly named resort of "Oak Bluffs." The advertisement read, "Home By The Seaside, Oak Bluffs. A New Summer Resort. One Thousand Lots for Sale. The Martha's Vineyard Land and Wharf Company, having purchased the beautiful grove together with a large tract of land, adjoining the Wesleyan Camp Ground, offer for sale, within the reach of all, lots in their beautiful grounds, called Oak Bluffs..." The company sold over 800 lots in the first three years.

But many of the summer residents of the religious Camp Ground were unhappy with the success of this secular enterprise. In fact, historian Chris Stoddard wrote, "In the eyes of many of the people attending the camp meeting, this new group took on the form of the devil and a threat to the more serious nature of the camp meeting." ("A Centennial History of Cottage City.") The May 23, 1868, edition of the Vineyard Gazette reported, "...during the present year the number of cottages erected on 'this side of the fence,' will fully equal, if not exceed those in Wesleyan Grove.... The High Board Fence - between the grounds of the Camp Meetingers [sic] and Oak Bluffers now in process of construction. We can think that the Camp Meeting Association will never regret this proceeding but once, and that regret will be for all time. It is carrying matters a little too far, and smacks somewhat strongly of Phariseeism."

In less than seven years after the Civil War, the town of Oak Bluffs as it would be recognized today was built. The development encircled the original Camp Ground where the cottages now stood and so the main street was called Circuit Avenue. Describing the public reaction to this series of events, a historian wrote, "Inside the Camp Ground all was neighborly and hushed. Outside, quite suddenly, all was clamor and commerce - a town of skating rinks, merry-go-rounds, theatres, and hotels. It was all so contrary to the spiritual business that drew the first pilgrims there, and so bewildering to them. Eventually they put up a picket fence to try to wall themselves off from the world that had risen up around them. The speculation and energy that created the town of Oak Bluffs still animates the spirit of the place today. And though the fence did not last, the Camp Ground, right in the middle of it all, has managed to remain a place of almost miraculous stillness and peace in the midst of the bustle" (The Vineyard Gazette).

It was on Saturday evening, August 14, 1869, in the midst of this bustle that the Oak Bluffs Land and Wharf Company sponsored the first Illumination Night. The Vineyard Gazette reported the events, "The illumination and fireworks at 'Oak Bluffs,' on Saturday evening last, was a very fine affair. Chinese and Japanese lanterns were displayed in abundance, suspended from cottages and trees. There was a good variety in the pieces at the fireworks. The Foxboro Brass Band, brought here by the liberality of E.P. Carpenter, Esq., of Foxboro, discoursed fine music for the occasion. Several thousands of people of both sexes were out to see and hear." The initial festivity was called Governor's Day in honor of Governor William Claflin who was on hand for the fete. Over the ensuing years, the Gazette referred to the annual event as the "Illumination," and the identification remains to this day.

The event became more popular each summer. During the summer of 1873 the Gazette reported on the "Illumination at Oak Bluffs. " Once again entertainment was provided by for by E.P. Carpenter and the Foxboro Brass Band. Among the notables present were Vice-President Henry Wilson, and Governor Henry Howard of Rhode Island. The following year, President Ulysses S. Grant presided at the event. In an article titled, "The Illumination," the Gazette reported, "In the evening the President and Party were driven around the principal avenues on the Bluffs, to witness the illumination and display of fire-works which had been gotten in his honor. The procession headed by the Foxboro Brass Band... The whole city was ablaze, or rather the Bluff's 'ward.' The cottages of E.P. Carpenter, Dr. Tucker, the Holmans, and others on Narragansett Avenue, and a host of others all challenged the enthusiastic admiration of the multitude of spectators."

Several decades removed from these events, the eulogist at E.P. Carpenter's funeral memorialized him with these words, "If you would see his monument, look around you." This statement is a poignant reminder that even though many of the physical monuments erected during our lives will outlive the names of the builders, the values and traditions that caused them to be built are memorialized in the celebrations of the living.

The monument that is annual Grand Illumination has been celebrated for more than 137 years. The early Illuminations added to the alarm of the people 'inside the fence' of the encroaching ideas of 'commercialization' and a change to their quiet, isolated way of life. With the passage of time, the wooden fence that once physically shunned out the lights and festivities of the Illumination has become like a pond ripple that each year carries anew the light and joy to all who wade into its waters.

Vietnam, Vatican II, Civil Rights, Laity Ministries 1960-1978

2009-01-31T07:07:00.000-08:00

In January, 1960, William H. Bannon, residing at of 127 Morse Street and executive of the Mansfield Bleachery, was honored by Pope John XXIII with the Star of Gregory, the highest rank of the Papal Order. The Order was established in 1831 by Pope Gregory XVI and is bestowed on Catholic men and women in recognition of their service to the Church, unusual labors, support of the Holy See, and the good example set in their communities and country. Bannon had previously been honored as a Knight of Malta, an organization founded in Jerusalem in 1050 to provide care for poor and sick pilgrims to the Holy Land. Today, its goal is to assist the elderly, refugees, the handicapped, children, the homeless, those with terminal illness without distinction of race or religion. Mr. Bannon is remembered as a man who quietly distributed much of his wealth and contributed generously to the building and furnishing of the new St. Mary’s church.

In March, 1960, "Cottontails," the second annual St. Mary’s minstrel show took place, directed by Larry Jondro and Jim Hennessey. There were many people involved in the success of the events including, Jack McCarthy, Lorraine Norton, Don Cleary, Marilyn Scott, Joseph Silva, Mary Callahan, Tom McGowen, Charlie O'Brien, Steve Linfield, and Jeanette McKay. Headliners were soloists Dolores Pinsonault, Nancy Baker, Lillian O'Malley, James Silvi, and Helen McKay; acrobat, Leona White; The Roulette Twirlers; ballet, Ellen O'Reilly; tap dance, Coleen O'Donnell and Susan Doonan; a trio, the Banjoliers. The show was performed before "standing room only" crowds in the high school auditorium.

Rev. John J. Keahane was assigned as pastor in June, 1960. Fr. Keahane transferred from St. Mary's in East Walpole. Born in 1897, he was a WWI veteran and had played basketball for Boston College. He even held the amateur boxing New England Heavyweight title, under the name "Joe O'Brien." Under his administration that the church debt was finally paid off. In fact an additional $30,000 in property was purchased. Fr. Keahane had the title of "Monsignor" bestowed upon him. The title is reserved a priest of the Catholic Church for some outstanding work in the field of administration, missionary endeavor, or scholastic achievement. When Bishop Jeremiah Minihan conferred the title on Msgr. Keahane, he stated, "The honor was not sought, which made it ever more glorious!"

In the years leading up to Vatican II, lay people were increasing becoming active participants in their thirst for spiritual development, Catholic action, and religious education. In 1961, the "Catholic Family Movement (CFM)" commenced in the parish. Former parishioner, Rosemary McNabb, recalled, "It was during this era when groups of couples, began to regularly meet in each others homes, reading and discussing scripture...later the priest, who was always present, but not joining in the discussions, would then participate." The CFM began in the early 1940s in South Bend, Indiana and Chicago, Illinois. CFM was a national movement of parish (neighborhood) small groups of families that meet in one another’s homes to reinforce Christian values and actively encourage other fellow Christian parents through active involvement with others. CFM groups contain five to seven families and the adults meet two nights each month in each others houses.

In September,1962, the parish elected its first Confraternity of Christian Doctrine (CCD) Board. The officers were: President, Doug Brunell, principals Greg Shinsky and Mrs. Sheila Coyle; and program chairperson, Miss. Margaret Ahern. Later officers and helpers included C. Joseph Chaisson, Norman Rice, Anthony Fiore, Gertrude Bresse and Geraldine Davies.

The local religious practices of Catholic parents, students and public employees regarding observing Holy days, resulted in a statement by the School Committee, dated June 14, 1962, Schools not to close on Good Friday:"The Foxboro Public Schools will not be closed on any religious holiday. Any teacher wishing to take a day off in order to observe a religious holiday will not receive pay. Any student wishing to be dismissed early for the purpose of a religious service must bring in a written request."

In February, 1962, Fr. Richard J. Butler, ordained only a week, was assigned to St. Mary's. In a letter he shared a few memories. "My days at St. Mary's were great...arrived here six months before the bishops convened for the Second Vatican Council. It was the last of the old days but already in Foxboro the spirit of new days was present...The executive board of the CCD exercised a vital ministry and held responsibilities that could match any parish council which Vatican II encouraged...the parish was growing and the people were responding to the growth...then came Vatican II." He wrote, "Ecumenism took hold well from the onset. In January 1965, there was the first of a series at Lakeview Ballroom. In the Civil Rights crises that surfaced throughout the country in 1965, the response in Foxboro was rooted in the ecumenical bonding that had already taken hold." Writing about the local impact of Vatican II , he stated, "Liturgical changes came quickly, Even before I left the parish in 1966, Fr. Keahane had arranged for renovations in the sanctuary with the altar brought forward and the introduction of lay lectors and lay song leaders." He related the importance of the Cursillo movement, "Cursillo was responsible for much of the early formation of parish leaders in Vatican II changes. From 1964 onward several dozen members of the parish had gone to various centers-Cumberland, Attleboro, North Easton, and Brighton- for the three day program and were living out the 'Fourth Day' in a variety of parish activities." The Cursillo is a ministry of the Roman Catholic Church. It was founded in Majorca, Spain by a group of laymen in 1944. To train lay people to become effective leaders over the course of a three-day weekend. The weekend includes fifteen talks, some given by priests and some by lay people.

In November, 1964 a general norms effectively established the constitution of the liturgy in all the parishes, changing the Mass to be offered with the priest facing the congregation, a lay commentator to be used in the ceremonies, and the entire congregation singing at all scheduled Masses. The present lay-ministry of Lector actually began with layman selected as of lay-commentators and readers during. At specific times during the Mass, these laymen would explain to the parishioners what was occurring on the alter. It was a time of transition, parts of the Mass were in English and others in Latin. Mr. John J. Ahern one of the first. Lay-commentators in the parish.

Fr. George J. Connolly, described Fr. Keahane in a letter, "The strong ecumenical movement which developed in Foxboro had its beginnings in the good relationship he enjoyed with all the patients and the many friends of the hospital on whom he called for assistance. In time, his attitude reached many outside the hospital, making him one of the earliest 'Apostles for Ecumenism.’"

During this era, the curates who served under Fr. Keahane included, Reverends John T. Finnegan, Richard J. Butler, David Mulligan, Gerard T. McMahon, John Bernatonis, George Connolly, and Joseph Mullen. Fr. Finnegan was assigned to the parish in February, 1960. He was a native of West Roxbury, and served as an officer aboard the USS Gianard, a destroyer during the Korean War. St. Mary's was Fr. Finnegan's only parish assignment. After two years at St. Mary's he was selected to study Canon law in Rome. He returned from his studies abroad and became a professor of Church History and Canon Law at Pope John XXIII Seminary.

In January, 1965, three hundred men representing all the faiths in town, including Catholics for the first time, gathered for the first "Ecumenical Workshop Service" at Lakeview Ballroom . The representatives for the meeting were John J. Ahern and Jack Authlete. These annual gathering began in the late 1950's and was initially composed mostly of Protestant men from St. Marks, Bethany, and the Universalist Churches. After the service they were joined by 'representatives' of other denominations.

In March, the Foxboro Reporter interviewed Rev. Gerard T. McMahon on his return from Selma, Alabama, "The most impressive feature was the silence of the seven block march to the Dallas County Court House following the memorial service. It shows people throughout the country the seriousness of our concern about the racial situation."

In December, 1965, Catholics throughout the world were called to observe a "Triduum of Prayer" at the conclusion of the Second Vatican Council. The Council was first announced on January 25, 1959, by Pope John XXIII, first convened in October, 1962 and concluded on December 8, 1965. The purpose of the triduum was explained to the parishioners of St. Mary’s, "Catholics all throughout the world might be drawn into the spirit of the Council in praying for a new Pentecost that will renew, through the Holy Spirit, the face of the spouse of Christ and of the times."

In January, 1967, the school committee was presented with a petition signed by Fr. NcMahon and five other clergy of the town, "We, the undersigned clergy of Foxboro, agree that since the state law leaves it up to the discretion of the school committee of our town whether or not to rent school property if it is to the advantage of the community - we agree that the churches of Foxboro should be offered the opportunity to rent the public school buildings upon said churches' request and the approval of the school committee." The committee voted favorably for the request and soon after over 1,100 children of St. Mary's attended Saturday morning classes several of the Foxboro school buildings.

The impact of Vatican II resonated with the laity eager for spiritual renewal and Catholic action. . St. Mary's offered a very progressive outreach program to the adult population of the parish. The Adult CCD program was expanded to include a "Discussion Club' and a "Couples Club." The former was an avenue for parishioners to discuss Vatican II, especially the "Constitution on the Church." The latter was a "new venture" under the direction of Bob and Brenda Weiss, to develop a Christian social atmosphere. The entire adult program at St. Mary's during this era was in consonance with the "Year of Faith" proclaimed by Pope Paul VI, "...to help, by prayer and action, to bring Christianity to a renewed vitality so necessary in the modern era."
In October, 1967, Rev. William P. Castles was appointed pastor. Fr. Castles had been an associate pastor at St. Mary's in the early 1930's. Several parishioners recalled that Fr. Castles arrived in Foxboro expecting to find the quiet village town he remembered from his days as a curate. Unfortunately for the pastor and the parishioners, his three years are recalled as very difficult years, for the parish demographics had changed greatly. Fr. Castle’s style of leadership frustrated many members of the parish. It was stated, "He wasn't a man to place himself in the limelight, and he had a too soft touch approach." The end of Vatican II and the liturgical changes were followed by an era that forced many priests and laity make a commitment to the various aspects of social justice, civil rights, the war on poverty, urban renewal, and the morality of Vietnam War.

On May 7, 1968, the Foxboro Council, Knights of Columbus, #6063 was established. Early organizers included Pat Munn, Richard Noonan, Lloyd Gibbs, and Emil Ferencik.
In November, 1968, St. Mary's began preparations to elect a parish council. The formation of the parish council was a response to diocesan recommendations. Ideally the council was to act as an advisory and decision-making body with the pastor and priests of the parish. Members of the Nominating and Organizing Committees included; Linda Sawyer, Dan Enxing, Dorrie Manning, Bob Palmer, Frank Ricker, Terry Giovino, Rev. Joseph Mullen, Neil Arsenault, Frank McCusker, and Jim Graham. The election was held early in 1969. The Reporter mentions the race for "Administrative Chairman" between Frank Barros and Attorney Garrett Spillane was a "Cliff Hanger." The vote was 140 for Barros and 140 for Spillane. The tie was broken by a vote of the members of the Organizing and Nominating Committee. The vote gave the position to Barros.
Other officers elected were Robert Pyne, Theresa Giovini, Bob Weiss, Frank Ricker, Bob McAullife, Frank McCusker, and Robert Palmer.

In January, 1969, the subtle existence of turmoil and emotionalism in the parish revealed itself in a controversy concerning the religious education of youth in the parish. Over 400 parishioners gathered to take part in a panel discussion and open forum on the subject , High School Religious Education, Its Goals, Content,"and the teaching methods of "informational" verses "formational." The students on the panel arrived at a conclusion that CCD should prepare them for the future and should give them a background for facing responsibilities, give them insights into life, point out ideals, and be relevant to their present situation. Several teachers related how the weekly class was a learning and growing experience for them.

Fr. William Bene attended the meeting and published his thoughts in a letter to the editor titled, "A Close Look at CCD Panel - Sometimes Hot." He wrote, "Some people in the audience drew the conclusion that personal opinion was replacing church teaching, that classes were mere 'gab-sessions' on current events ...that the ‘informational’ style as a means seeks to impart a list of facts to be learned and attempts to be thorough at the expense of being broad, and is often, in fact quite narrow. The presumption exists that for every question there already exists an answer." The other style, ‘formational’ attempts to develop an attitude, a way of living and is capable of being quite broad at the expense, sometimes, of being superficial....the key question is, ‘What is the role of the parent?’...The question came indirectly when one of the teachers on the panel expressed the feeling that some students could speak more openly in class than at home. To some this was taken to mean that there was little or no direct communication between parents and students and that CCD teachers had moved in and became a wedge between the generations...It was not evident that this misunderstanding was cleared up by the time the program ended but the role of the parent in the total education of a child and young adult is central. The CCD program exists to assist parents in their responsibility." He closed his letter, "Throughout the evening, ideas were exchanged openly and sometimes sharply. Although the call of the opening Scripture reading to was to 'charity and love' it was temporarily forgotten."

A week later, Fr. Bene's Palm Sunday sermon was published in the Foxboro Reporter. By this time, the Vietnam war was taking its toll on the consciences of the people of the United States, and in particular, the Catholic clergy were struggling with the implications of a "just war."
Fr. Bene’s sermon not only upset many of the parishioners, but resulted in being transferred out of the parish. He preached, "Modern war is serious business. What did Christ say about peace? What has the Church said about peace? Christ said 'My peace I leave with you, my peace I give to you,' and also 'he who lives by the sword, dies by the sword.' Has the Church followed up Christ's teaching at all?...What has happened to the just war theory since then? Is it dead or alive?...The Second Vatican Council took as its own a just war theory and noted that it had to be applied more strictly than ever because now all wars are world wars in their impact! A just war therefore has conditions to be moral. First, it must be a last resort, having exhausted all peaceful means. Second, it must be an act of defense, not backed by aggression. Third, it must be declared legally constituted by the nation involved. Fourth, there must exist a reasonable certainty of victory. Lastly, military tactics and objectives must discriminate between civilians and soldiers. How many yes answers do you come up with concerning our country's involvement in the war with Vietnam? The Palm we carry home this morning is a symbol of peace. But, can we in good conscience do this unless we are really in favor of peace? And can we really be in favor of peace unless we are willing to do something for peace!...In light of all this, have we, as Christians, any choice but to accept the teachings off Christ and the Church? Or, do we consider these optional?"

The following May, the names of the 33,000 Americans killed in Vietnam at that time were read in a 20 hour session on Foxboro's Common. The idea was conceived by four Foxboro clergymen, Fr. William Bene, St. Mary's; Reverends John Benbow and Steven Wilkenson, both from Bethany; and Rector Walter Sobol, St. Marks. As one body, they issued a joint statement, "The Vietnam War is a national tragedy of horrifying proportions and it has divided the American people as nothing else since the Civil War."

In January, 1970, Fr. Castles received permission for early retirement. He was replaced by Rev. James B. Murphy, a retired, Army Chaplain with thirty years in the service and held the rank of Colonel. Fr. Murphy's style of leadership was quite different than that of Fr. Castle's. A parish council member recalled, "Fr. Murphy encouraged lay-involvement, but in matters of policy making, the final decisions were his prerogative. In the end, the pastor signed the checks!"

The "Friends of St. Mary's" was instituted by Fr. Murphy as a means to fulfill St. Mary's financial assessment to the "Archbishop's Stewardship Appeal." It was a means to raise funds without having to resort to personal appeals or door to door canvassing. The minutes of the Parish Council reveal that in March 1970 the altar rail was removed and in June, St. Mary’s received permission to institute a Saturday evening Mass which would meet Sunday obligations. At this time the parish council voted to discontinue the collection of seat money.

In March 1972, "The Holy Outlaw" a film about Daniel Berrigan and his activities involving the Vietnam War was shown in St. Mary's hall, and a fast was broken with a simple meal of rice and cheese. The meeting was held in an effort to educate parishioners about the situation in Southeast Asia.

St. Mary’s women were invited into the ministry of Lector in 1972. The following year 1973 marked the demise of the Parish Council. The parish council was having difficulty attracting candidates. A statement was issued, "The promise of an on-going parish council seems fruitless unless we can muster up the support and assistance needed to fill the vacating positions."
Associate pastors under Fr..Murphy included Reverends William Devine, James Barry, and Stephen Koen.

In November, 1976, Rev. William F. Kenneally was installed as pastor. Associate pastors under Fr. Kenneally were Reverends Arthur Flynn, Robert Wolongevicz, Joseph Carney, and Joseph Welsh.

In 1976 men were invited into the ministry of Eucharistic Ministers and women were invited into the ministry of Eucharistic Ministers in 1978.

Foxboro Catholics: 1930s, WWII, & Catholic Post-War Migration 1928-1954

2009-01-28T14:47:00.000-08:00

Rev. Bernard O' Rourke's was ordained on April 5, 1929 and his first assignment was St. Mary’s in Foxboro. In a letter, he wrote, "St. Mary's was my first permanent appointment. At the time Fr. Butler was the pastor. In addition to the parish, we had the Foxboro State Hospital with over 500 patients. The demise of the great hat industry took place while I was there. The only other industry was the Foxboro Company. I fondly recall the little grey church situated on a side street."

In January 1930, the Foxboro Reporter covered the St. Mary's basketball team which played teams from Mansfield, St. Patrick’s in Cambridge, and Holy Cross Cathedral of South Boston. The games were played in Grange Hall. In the game against Holy Cross, the newspaper informed the townsfolk, "The local boys were unable to make a single point in the last half, losing 27 to 10, for the visitors were bigger and older than St. Mary's team. " That spring, the St. Mary's Minstrel Show was held in the Odd Fellows Hall. The show, which included a chorus and two short plays, "... was put on by fifty snappy young people."

In the 1930's, whist parties were the social activity and fund raising event for the parishioners of St. Mary's. The whist parties were commonly held in Grange Hall and the high school auditorium and players commonly numbered between thirty-five to sixty foursomes. Each fall, parishioners looked forward to the annual "Turkey Whist Party." Over two hundred participants would compete for gifts of dressed turkeys, grocery baskets, fruit, vegetables, sugar and cakes.
Parishioners who enjoyed these games were Frances and Helena McDonald, Helen Devine, Emily Gaudet, Mary Rattigan, Thomas McNamara. Also Mr. and Mrs. Eugene Kirby, Mrs. Walter E. Clarkin, Mrs. George T. McGrane, Mrs. Vincent Igo, Mrs. Katie Welsh, Mrs. Garrett Spillane, Mrs. Ambrose Curtain, and Mrs. Daniel Ryan. A few years later the names of John Gaudet, Sadie McAuliffe, Ray Smith, Walter Lillyman, Agnes Brown, Bertha Fitzpatrick, Ruth F. Clark, Mrs. Timothy Ahern, John Monahan, Charles Sutkus, Frank Hughes, Mrs. William Hearn, Catherine Rattigan, Mabelle Kelly, and Novella Adams were mentioned. As well as Walter Kennedy, Charles S. Greene, Bartholomew Golden, Eunice Upham, Eleanor Kennedy, Annabelle McDonald, Theresa Roche, Mary Brunelle, Alice Heffernan, Mary McNamara, and Mildred Saunders. Also appearing were Francis McGrane, Charles Brackett, Kenneth Cole, Edward Comeau, Herbert Cook, Albert Kelly, Stephen Kennedy and Gerard Kennedy, Daniel McFaul, James McCole, John Lynch, Anthony and Frank Metrano, Thomas McGrane and Joseph Sweeny.

In November 1930, Fr. Michael Butler passed away having been ill for several years. Rev. Rudolph M. Tuscher was assigned as pastor. Fr. Tuscher's first order of business was to notify the archbishop that "One of the curates can be relieved of an assignment for there is not enough work to keep three active men busy." Rev. Tuscher's tenure as pastor experienced quite a number of associate curates being assigned and reassigned to St. Mary's. The curates include Reverends Joseph B. O'Brien, Thomas. P. Connolly, William. J. Riley, Philip G. Hennessey, James J. Rafferty, George E. Murphy, and Edward F. King.

In a letter, Rev. Edward F. King recalled, "How can a priest ever forget the first parish in which he serves? I arrived, a South Boston boy, fresh with the oils of ordination on his fingers heads for St. Mary's in Foxboro. Curates were not allowed to have cars, so I arrived on the Providence train and was met by Fr. Rudolph Tuscher. He had a reputation of being tough and I was afraid of him. Curates had to be in every night at the rectory at 9PM. The State Hospital had to be covered by the curate and I heard all confessions at State Hospital. Fr. Tuscher didn't want to go. It was a beautiful community, lovely people whom I will never forget, the Bagleys, Cooks, Kennedys, and many more. I remember taking over the cemetery from laymen for the archdiocese. Then Fr. James Dowling came and we fixed it all up. One more memory I have. Over the pastor's objection I started a parish football team, consisting of all ex-high school players. Oh' one more thing. Would you believe we ran a musical show in the old church, with the sanctuary as the stage and everyone came. The Catholic faith at that time was not that strong and not that warmly received by non-Catholics.

In September 1935, John P. Gaudet was installed for third term as Grand Knight of Mansfield Council, Knights of Columbus and in November, he was appointed Deputy High Ranger of the Massachusetts Catholic Order of Foresters.

In the 1930s, "Penny Sales" were the activity of the young ladies of the parish. They would canvass the parish to solicit prizes. The event was commonly held in the in the high school. There would be a master of ceremonies and auctioneer who would offer for sale the foodstuff, aprons, towels, and fancy work that was gathered by the young ladies. The auctioneers were Joe Kennedy and Gerald Hennessey. The ladies included Eleanor Kennedy, Bertha Fitzpatrick, Rita Kennedy, Mary Grieb, Eleanor Harrison, Mary Brunell, Loretta Brown, Annabelle McDonald, Theresa Roche, Jeanette Ouimet, Anna Johnson, Mary McGrane, Frances McCarthy, Rita Welch, and Louise McAuliffe. Also Mary Brown, Theresa Brown, Peggy Cook, Mary Gaudet, Mildred Monson, Sophie Novack, and Marjorie Saunders.

In November 1939, a "Catholic Girls Club" was organized. The officers were: president, Amy Cook; vice president, Anne Kennedy; secretary, Marie Bagley; and treasurer, Angela Dorsey. Fr. Tuscher was the spiritual advisor. The young ladies were under the direction of Mrs. Bertha Fanning and Miss Loretta Brown.

Midnight Mass on Christmas Eve 1940, was an evening of traditional music under the direction of the organist C. Robin Maker. He was accompanied by violinist Rosalie Dolan; soloists Mary Dolan and Theresa Brown; soprano Helen Dugas; tenor Douglas Brunell, and baritone Leo Brunell. During World War II the regular 7 a.m. Mass was rescheduled to 7:30 a.m. in order to enable those going away for the day and especially for those working on defense jobs.

In 1943, Fr. James P. Dowling was appointed as pastor of St. Mary's. He is fondly remembered, "for the consolation he brought to those afflicted by the war." Previously he had served for twenty-two years at Our Lady of Lourdes parish in Jamaica Plain. In 1943, the parish celebrated his Silver Jubilee celebration of his ordination. Over 500 parishioners and friends gathered at the high school for the occasion. Jeremiah F. Sullivan was chairman for the event and the musical program was under the direction of Mrs. Joseph K Lynch. One of the highlights of the evening was the chartering of a newly organized Boy Scout Troop 37. The troop was presented its charter by Old Colony Vice President Rex A. Bristol. Mr. Joseph McNair , chairman of the troop committee accepted the certificate, and promised to provide the troop with quarters and assistance. The newly organized troop had been initiated by Fr. Dowling, with his assistant curate, Rev. Joseph P. Reilly as his representative. The troop scoutmaster was Vin Igo, with Roy Brackett as assistant.

St. Mary's Catholic Youth Organization (CYO) was organized in November, 1945. Active members at this time included, Geraldine Urban, Richard Hennessey, Janet Spillane, John Gaudet, and John Lynch. The stated purpose of the national organization was, "To enrich and deepen the soul-life of boys and girls, young men and young women and to advance their temporal interests. It enables youth to sanctify their souls and insure their salvation by bringing them closer to God and their church through leisure-time programs which include spiritual, cultural, social, and recreational."

During the Fall 1945, Archbishop Richard Cushing opened a membership drive for the Holy Name Society. Under the direction of Fr. Dowling, a new chapter was organized with over 150 members. The officers were, President, Stephen J. Kennedy; Vice President, Albert D. Kelly; and Secretary, Walter Lillyman. The executive committee was included Vincent M. Igo, John Lynch, Mitchell A. Mandin, Charles S. Green, Garrett H. Spillane, Joseph Bagley, and William T. O'Connor.

In 1947, Rev. James A. Hicks, was appointed as pastor of St. Mary's. Fr. Hicks’ seven years pastorate was highlighted by several accomplishments. He was instrumental in the fencing and landscaping of St. Mary's cemetery and under his guidance the basement of the church was remodeled to include kitchen facilities. Fr. Hicks established both the Woman's Guild and the Christian Youth Organization (CYO)

In April, 1947, the CYO, with an open invitation to all teenagers who care to participate, staged a minstrel show at the high school auditorium titled, "Nice Going." The show was under the direction of Fr. Arthur Dunnigan and the climax of the evening was reached when the "Bathing Beauties of the Gay Nineties," arrived on stage.

The officers of St. Mary's Guild at this time included, Mrs. Alfred D. Ouimet, Mrs. Alice Barry, Mrs. Harry Plummer, Mrs. Pauline Shea, Mrs. Eula Kelly, Mrs. Joseph Donnoly, and Mrs. Katherine Mandin. The Guild was very active in parish affairs, especially the "Bridge and Whist Parties," under the direction of Margaret Ahern, Eleanor Kennedy, Mary McNair, Mary Holbrook, Regina Sweed, Eileen Dumas, Constance Welsh, Amy Cook, and Patricia Belcher; also Mrs. Martin Heffernan, Teresa Giovini, Jeanne Samuel, Connie Champagne, Barbara Durst, Madeline Morlock, Natalie Kerr, and Marge Johnson. The Guild held fashion shows, covered dish suppers and organized a "Blanket Club," and "Gracious Living Club." One of the Guild’s most popular guests was Roy Williams, a Mouseketeer of the Disney T.V. Show. At the time it was reported, "It took two policemen to handle the crush of Foxboro youngsters who thronged to Ouimets Drug Store to see the Mouseketeer."

At this time, Fr. Adrian O'Leary's was assigned to Foxboro. In a letter he wrote, "It was just after WWII and the parish was growing fast. We had the old church and it was bursting to the seams. Nuns came from Norwood and the Sisters of Mercy from Cumberland, R.I., for Sunday School. Fr. Hicks was the pastor. It was a busy three years."

In March 1948, a little known fact occurred. Tucked away in the archdiocesan correspondence files is a request by Fr. Hicks that brought much joy to parishioners then and now. The pastor received permission to install rubber kneelers!

In August 1949, Mr. Charles F. Rafferty, Foxboro’s "street sweeper" and a descendant of the original first Catholic family on Granite street, was honored by Foxboro Reporter. "We believe that Mr. Charles F. Rafferty deserves to be congratulated for the conscientious manner in which he performs his daily duties. This time last year, the common was an untidy sore spot. Mr. Rafferty starts his rounds at 5 a.m., and by the time most of us are up and about, the common and the main streets have been made tidy and neat. Through his efforts, we can again look with pride upon the historic center of Foxboro."

In 1950, the officers of the Holy Name Society included, Joseph Donnelly, Joseph Pigeon, Mark Bagley, Guy Brackett, Joseph McNair, Paul Roche, Thomas Kennedy, John Ahern, Frank Corliss, William Kennedy, Donald Myers, and Emil Ferencik. A monthly Communion breakfast was the activity of the organization. Speakers included, Secretary of State, Mr. Edward J. Cronin and author David Goldstein; speakers from the prison system, an F.B.I. agent, and professional sports.

In November 1950, Fr. Robert J. Hankins, newly ordained, was appointed curate to replace Fr. Leary. He was very actively involved in the life of the parish; the spiritual director of the CYO chaplain of Boy Scout Troop #37 and the Mansfield Civil Air Patrol, as well as director of the altar boys. Fr. Hankins also instituted a very popular annual St. Patrick's show at the high school auditorium. The entertainment included Irish jigs, reels, and horn pipes, along with Houlihan's Irish band and dancers from Worcester. Mr. Alvin H. Ball directed the Foxboro String Orchestra.
During Fr. Hicks tenure, the Catholic population doubled. In 1954, Sunday Masses were celebrated at 7AM, 8:30AM, 10:30AM, and 11:30AM. Confessions on Saturday from 4 to 6PM and 7:30 to 9PM.

1954 On March 19, 1954 Fr. Hicks, in feeble health, passed away on the Feast of St. Joseph.

Foxboro Priests, People & Places 1901-1928

2009-01-25T16:53:00.001-08:00

In April 1901, Rev. Thomas Norris was assigned as pastor to replace Fr. Broderick. Fr. Norris had been senior assistant curate at Church of the Sacred Heart in Roslindale. He had celebrated his silver jubilee eight years earlier. Before the month of December was out he had resigned his appointment due to failing health.

Rev. James W. Hickey immediately was assigned as pastor. Fr. Hickey was a colleague of Fr. Broderick. He was a native of Lowell and a graduate of Holy Cross College. He had recently spent eleven years as pastor of the mission of McCook, Nebraska, which includes all the territory as far west as the Colorado State line. According to the Foxboro Reporter, "Fr. Hickey appears to be a man who can not fail to win the esteem of his people. His entire ministry, energy, and ability have characterized his administration of affairs."

In November 1905, a reunion was held in the Grange Hall. Fr. Hickey and "corps of able assistants" delivered quite an affair for the parish The refreshments consisted an ice cream and tonic tables. Local parishioners provided the entertainment calling themselves the "Yankee Doodle Cadets" and the "Florodora Girls;" Walter Lillyman, Thomas Mullen and Walter McKenna performed as the, "Whistling Bowery Boys".

In 1907, Fr. Garret J. Barry replaced Fr. Hickey as pastor. Fr. Garret had formerly traveled extensively in Europe. He is particularly remembered for many lectures, illustrated with stereophonic views of his sojourns to the Holy Land, Rome, and Ireland.

In 1908 Cardinal William O'Connell expressed a desire to have a Holy Name Society organized in every parish of the archdiocese. The purpose of the organization is to promote reverence for the Sacred Names of God and Jesus Christ, obedience and loyalty to the Pope, and the personal sanctification and holiness of its members. In response to the Cardinal O’Connell directive, Fr. Barry hosted a parish mission in May and one of outcomes of the retreat was the establishment of a Society of the Holy Name for men of the parish.

Fr. Barry’s Irish roots were evident in the gala celebration of St. Patrick’s Day that occurred in March 1909. The celebration would be held in the Grange Hall. The entertainment included songs of Erin, a mind-reading exhibition, magic by Houdini's closest rival, the Great Fuller; a tale teller, and boxing exhibitions by John J. McCarthy, amateur heavy weight champion of New England and boxer John L. Cloney, boxing in the new and old styles.

May 1910, St. Dominic's Court, a local chapter of the Massachusetts Court of Catholic Foresters was established. The Foxboro Reporter reported, "Between 20 and 30 candidates for the new lodge instituted 'Court of Foresters" passed a successful examination, and several more applications are in the proper hands. The institution took place in the Odd Fellows hall. The obligation of the Order was taken by 24 applicants. The ceremonies were impressive, with delegations from Courts in North Attleboro, Stoughton, Attleboro, Canton, and Sharon in attendance. The officers included: Charles F. Green, George McGrane, Miss Evelyn Hearn, William Clark, John Evans, Wesley McGrane, Mrs. Mary Grenne, Joseph McGrane, and John Evans Jr."

Established in 1883, the initial purpose of the fraternal insurance organization was to assist impoverished immigrants struck by tragedy or families that lost their breadwinner. Typically, friends and neighbors collected money to keep survivors from starving and later for burial expenses. Those making burial collections gradually formed associations. Many times these associations became focal points for community life.

In an interview with the late Eula Kelly, she recalled, "The association was a fraternal insurance organization for women whose husbands were deceased, and the principles of the organization were, fraternity, unity, and true Christian charity. In the olden days many widows were left to the four winds of the earth! The goal in each area was to acquire a membership of 1,000, with the plan that when a member died, each of the others would contribute a dollar toward the $1,000 benefit of the widow."

On October 12, 1910, Columbus Day, through the lobbying efforts of the Knights of Columbus and Catholic politicians, was observed as a legal holiday in Massachusetts for the first time.
In May 1911, Fr. James O'Rourke assigned was as pastor of St. Mary's. Fr. O'Rourke had been nine years a curate of St. Margaret in Campello, Brockton, and was well known as an organizer and preacher. Fr. O’Rourke was considered a hero in the archdiocese at the time. Several years earlier he had rushed to a shoe factory fire near his parish. He arrived in time to witnessed the collapse of the building. Regardless of his own personal safety, he crawled into the burning pile of rubble and administered the Last Rites to dying employees trapped under the debris, badly burning himself about the arms and face.

In August 1912, the Foxboro Reporter described the festivities of the annual St. Mary’s Field Day that was held at Lakeview Park. Over a 1,000 people attended the event. "The attractions included boating, dancing, partaking of a baked bean supper, a midway, and a miniature minstrel show. A moving picture was also shown. Games included a two mile run, 100 yard dash, the shoe race, a three legged race, and games named African Dodger, Cane Board, and Chinese Laundry. The electric trolley cars made numerous trips to the park transporting people from Mansfield, Attleboro, Walpole, Norwood and Wrentham. When the last cars left the park at midnight they were crowded with a tired but happy hearted throng of parishioners who are loyal to their church and to their well-beloved pastor."

In March 1913, for the first time, St. Mary’s received the services of an assistant curate to assist the pastor. It was a sign that the spiritual needs of the parishioners and responsibilities pastor were increasing with the growth of the town and parish.

In June 1915 Fr. William J. McCarthy was assigned as pastor. The Reporter mentioned, "Fr. McCarthy motored over from West Lynn where he had been ministering for the past twenty years. His going away reception had earlier been attended by hundreds of former parishioners, who awarded him a purse of $1,500 for a parting gift." During his tenure, his responsibilities increased to include ministering to the Catholics in the Foxboro State Hospital, the State School for the Feeble Minded Children in Wrentham, and the John P. Holland Vocation School for Disabled Veterans in East Norfolk.

During World War I, Red Cross activities in cities and towns were of major importance. As the war progressed, the archdiocese promoted the importance of food production and conservation, with a campaign slogan "Food Will Win The War. In Foxboro, Fr. McKenna, the assistant curate, was in charged with directing the efforts of the local parish. Through a column in the Foxboro Reporter, he wrote, "Every person in town is urged to plant a garden...all tillable soil should be planted!" In a Memorial Day speech, Fr. McKenna stated, "Any man can be a warrior in the time of peace, but it takes a true soldier to don his uniform, shoulder his musket, and offer his life, in defense of his country's life and that of its people."

Employing his personal slogan, "Every Citizen of Foxboro a member of the Red Cross," Fr.McKenna and his parish committee of Joseph Metrano, D.A. Ouimet, E.A. Foley, Eugene Kirby, and James Brennan, canvassed every house in town.

During World War I, St. Mary’s Catholic Order of Foresters chapter, St. Dominic Court, commonly held harvest whist and dance socials to benefit the soldiers who had gone from Foxboro. Many of these fund raisers were hosted in the home of Mr. and Mrs. D. Alfred Ouimet. After the WWI, St. Dominic Court held a number of "poverty balls" in the Grange Hall and often the highlight of the evening were the prizes awarded for the "worst looking costume."
In January 1919, Foxboro Reporter reported it had received word that Frank Welch, 319th F.A.H. Field Artillery, died of wounds on October 31, 1918. In September 1921, the soldier’s body arrived for burial. The body lied in state in Memorial Hall and was reburied with full military honors in St. Mary’s Cemetery.

In July 1923, Rev. Michael A. Butler was assigned as pastor. Previously he had served as senior curate at Immaculate Conception in Everett. A number of accomplishments occurred under his leadership. Within two years of his pastorate the value of St. Mary's church increased in value from $6,000 to $30,000. This was primarily due to the improvements made to the church such as the erection of the massive cement steps at the entrance and the interior was completely redecorated and beautified. Because of the demand for pastor service from both the Wrentham State School the Foxboro State Hospital, and the Catholic mission in Wrentham, Fr. McCarthy requested a second assistant curate. The chancery granted the request along with approval for $6,000 of improvements to be made to the rectory to allow more room for the new assistant curate.

Later that fall, Fr. Butler commenced an earnest campaign to raise funds for a new church in Wrentham, raising $10,000 in the first year. A common means of raising revenue at this time were harvest festivals, social dances and weekly whist parties."St. Mary’s Field Days" on the common were also very successful affairs for raising revenue. Booths were set up throughout the village green, each representing different sections of the St. Mary's parish and the Wrentham mission. The festivities offered a musical concert, a children's picnic, a doll carriage parade and a variety of foot races including sack races, potato races, and shoe race.

During Fr. McCarthy's pastorate, from 1923 to 1933., nine assistant curates were assigned and reassigned including, Reverends J.D. MacEachern, J.B. Moore, E.J. Carey, W.E. Tierney, J.F. Bracken, J.J. Hughes, F.G. Shields, B.J. O'Rourke and W.P. Castles.

During the summer of 1926, a "Radio Concert and Dance" was held in the Grange Hall under the auspices of St. Mary's, to benefit the Wrentham mission. The stage was set up like the interior of a broadcasting studio and performers were introduced by an announcer who then "did their stuff" before a microphone.

In 1926, there was only one English missal available to Catholics laity and it was in very limited use. A historian described a lay person’s understanding of the Latin Mass during this era, "Before 1926, the laity sat at Mass in uncomprehending stupor - rising, kneeling, or sitting according to the movements of the priest, while the priest celebrating the Mass whispered the Latin words of the rite up against the a wall." After 1926 over 19 editions of English missals became available and the practice of following the priest's Latin in the English became widespread.

In 1927, the officers of St. Dominic Court were listed as, Mary J. Brown, Chief Ranger; Albert L. Belcher, Vice Chief Ranger; along with John Gaudet, Vincent Igo, William McAuliffe, Fred Brown, Mary Green, Nellie Walsh, and P. Francis McGrane.

A letter from Cardinal William O’Connell dated June 8, 1927 directed Fr. Butler to attend to the spiritual needs of a new prison colony established on land formerly the Norfolk State Hospital, to which Fr. Butler replied, "I will tend to the needs."

In December 1928, on land donated by Mr. and Mrs. Patrick Mahoney, the "neat new stucco St. Mary’s church," was completed in Wrentham. Foxboro’s priests and parishioners were no longer responsible for the Wrentham mission which, at that time, included the Catholics in Plainville and Norfolk.

A schedule of Masses at this time reveals the pastoral care responsibilities of the local area priests: Foxboro Masses at St. Mary's were 7:30AM and 10:15AM.; Wrentham Masses were held at 8:30 and 10:00; Foxboro State Hospital at 9:00AM and Wrentham State School at 8:30AM.. Sunday School was held in Foxboro at 2:00PM.

Banned from Singing, Dancing and Voting

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The first two decades of the 20th Century was an era that witnessed women throughout the United States taking to the streets to demonstrate for equality in all spheres of social and religious activity. In Foxboro, these issues suffrage, dancing and singing were in the forefront of interest to the Catholic women of St. Mary’s.

Women Singing In Church

On November 22, 1903, a "motu proprio" was issued Pope Pius X in which he set forth new regulations for the performance of music in the Roman Catholic Church. These reforms reaffirmed the primacy of Gregorian chant, and at the same time, excluded women from singing in mixed ensembles with men. The following words from the "Motu proprio" which is a document issued by a Pope on his own initiative, caused a great deal of uncertainty, especially in the United States: "With the exception of the melodies proper to the celebrant at the altar and to his ministers, which must always be sung only in Gregorian chant and without the accompaniment of the organ, all the rest of the liturgical chant belongs to the choir of levites; therefore, singers in church, even when they are laymen, are really taking the place of the ecclesiastical choir. On the same principle it follows that singers in church have a real liturgical office and that, therefore, women, as being incapable of exercising such office, cannot be admitted to form part of the choir or of the musical chapel.

Apparently, there were many parishes in Massachusetts were the women continued to sing, and St. Mary’s in Foxboro was one of them. In March, 1909, the Foxboro Reporter reprinted a letter titled, "The Catholic View of Women Singing in Church" which was read during Mass. The priests and the parishioners were reminded, "The Holy Father has not given permission for women to sing in the choirs of the Catholic Churches, and the news that he has done so is entirely groundless...The instructions of Pope Pius must be obeyed literally in this country as well as in other countries. The singing of women must not be continued."

Women Dancing

During this same era, the Vatican also issued concerns about dancing, especially the "Tango." It appears the Church had no problem with dancing as long as the couples stood apart and hardly, if at all, held the partner's hand. But the 20th Century ushered a new, modern style of dancing which was regarded by moralists as fraught, by their very nature, with the greatest danger to morals.

In January 1906, the Foxboro Reporter published the contents of a letter written Archbishop John J. Williams, "On the Evils of Dancing, " which was read during Mass at St. Mary’s. The article reported the pastor also preached a sermon the same theme; "The letter and the sermon apparently was met with consternation for many of the youth of the parish enjoyed the pastime. Among other things the letter said ‘The world may sneer at such teaching, and call our denunciations exaggerations and unreasonable exactions without solid foundation.’"

In 1913 , the "Tango" raised the level of the Vatican’s pronouncements against dancing to a frenzy. In fact, the Tango was considered by some to be so scandalous that it was outlawed by both Church and civil authorities. Because of the way partners held each other, the dance was considered too risque' and "an offense against God.". On November 20, 1913, the Vatican instructed that the Tango was "an immoral dance and consequentially is prohibited to all Roman Catholics."

The September 5, 1914 Foxboro Reporter reprinted an article from the Canton Journal, "All Catholic organizations of the town have voted to discontinue public dancing for one year. This is made in the hope that human decency, if given a little time, would reassert itself and after a year dancing might be resumed free from its present day disgraceful exhibitions."
Women Suffrage

On January 2, 1913, the National Woman's Party was founded by Alice Paul and Lucy Burns as an auxiliary of the National American Woman Suffrage Association for the exclusive purpose of securing passage of a federal amendment. The party generated a new enthusiasm throughout the United States for the cause of women suffrage. On March 3, 1913, the day preceding President Wilson's inauguration, over 8,000 suffragists paraded in Washington, DC, organized by Alice Paul. Unfortunately the suffragists were jeered and mobbed by abusive crowds along the way. The 1913 proposed constitutional amendment to the U. S. Constitution providing woman suffrage was soundly defeated.

Undeterred, on January 12, 1915, a suffrage bill was brought before the House of Representatives but was lost by a vote of 174 to 204. Soon after, on March 27, the Foxboro Reporter reprinted an article published in the Boston Catholic Pilot, titled, The Catholic View of Women's Suffrage, "Whatever, then may be the outcome of the present movement for women's emancipation this assertion cannot be challenged. Any attempt to force women from her natural sphere of activity to place her in rivalry with man in the rude business of life can only end in disaster. Twenty centuries of Christian civilization have surrounded her with charms which are the secrets of her dignity and her power. Any attack upon these endowments must end eventually in the return of the Amazon to assume the place now held by Christian womanhood."
In the Mount Holyoke College Archives there is a letter dated April 1915 from Miss Hortense Hubbard to her parents. She describes her mixed feelings and attitudes toward women suffrage at this time, "Yesterday was "Suffrage Day" and after chapel a girl dressed in white, beat a drum, and there were all sorts of signs around about suffrage. On the lawn between the Library and Mary Lyon Chapel they had a table where they distributed papers and tried to get people to join the society up here. Cornelia did, but I didn’t. Late in the afternoon Miss Marks, one of the faculty, went around campus with her dog, a collie, and around his neck was a basket of jonquils in it and they were selling them for the benefit of the suffrage. But I wouldn’t buy one, because I am not ready to ally myself with the suffragettes, although I think they have some arguments. For instance last night Cornelia was trying to convince Dorothy Richardson about suffrage. Something was said about the Catholics and Cornelia said that the head popes & priests etc., don’t favor it because, that they realize it will mean more of an education and an enlightenment for the women, and they don’t want it. Is that true? I didn’t happen to get any of the papers that they distributed, but Cornelia did and maybe she will let me send them to you, if you will send them back…."

On January 10, 1918, a bill was brought before the House, and again on February 10, 1919. The former when put to the vote, was two votes short and the latter was one vote short, necessary for the two-thirds majority. Finally, in the summer of 1920, the 19th Amendment to the Constitution was an accomplished fact, and the Presidential election of November 1920, was therefore the first occasion on which women in all states were allowed to exercise their right of suffrage.

By the beginning of the third decade of the 20th Century, Foxboro Catholic women were singing, dancing and voting!

Foxboro Catholics 1844-1858 Saddlebag Masses & Horseback Priests

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The earliest record of Mass being celebrated in Foxboro was on November 30, 1844. It was on this date, that a missionary Catholic priest married Michael Rafferty and Mary Lyons. Michael was an iron and brass molder, and both he and Mary were born in Ireland. Mary was the daughter of James and Mary Lyons. James Lyons is remembered as one of the first two Catholic families who bought land and settled in Foxboro.

An interesting side bar of historical note. James, who died on February 14, 1846, and Mary are buried along side each other in St. Augustine’s Cemetery in South Boston, the first Catholic cemetery in Boston, establish in 1818.

Throughout the rural towns where the Catholic Irish settled,, the Catholic Sacraments of Baptism, Holy Communion, Marriage, Confession and Last Rites were celebrated by missionary priests on horseback. Between the years 1831 and 1850 these rites almost always occurred in homes. Prior to the late 1840s Irish Potato famine migration, the few Catholic families in rural Massachusetts times were widely scattered.

What was it like to be Catholic in Foxboro with no church and dependent on the infrequent, once or twice a year visit of a missionary priest?. First of all the visit of the priest would have been announced ahead of time in order that all the Catholic families had an opportunity to be present for whatever spiritual needs or Sacraments that required a priest. Newborns would be presented to receive baptism, betroth couples came to be married, and the sick to be comforted by the prayers of the priest.

The usual procedure, when the priest came, would be first a hot supper. After the meal it was common for the men to gather with the priest for a smoke and conversation. As the evening progressed a room would be cleared for the priest to hear confessions in preparation to receive communion the following morning. During the evening the parlor would be prepared for the Mass on the following morning. The makeshift altar, usually a simple wooden table, would be arranged with great care, decked with the finest linens and laces brought from Ireland. These precious items were usually carefully stored in the large sea-chest, in which they would be folded and replaced after the service, for the next occasion. Also the rules of fasting, nothing to eat or drink were in effect after midnight. Not a morsel of food nor taste of water before the reception of the Eucharist. This fact was the principal reason for Mass being celebrated between 4 a.m. and 5 a.m. The missionary priest would take from the saddlebag his leather traveling Mass kit from which came the paten, chalice, stole, a purificator, crucifix, candles, a pyx and reliquary, a rosary, wine and water cruets, and an oil supply. After Mass a hearty breakfast would be served and time allowed time for religious instruction, marriage preparation, and any other matter that may require the attention of the priest.

During this era, the few Catholic households in Foxboro were headed by Irish-born laborers. In addition to the foundry, other industries that employed Irish Catholic laborers were the straw hat manufactory, the steam mill on Gilmore Street, a dye house on Cocasset Street, the tin and sheet iron works in the basement of Friendship Block on the corner of Granite and Main Streets, and the paste board factory on Baker Street. During these years Foxboro witnessed a transformation of the labor work force, as immigrant workers came to replace the native born in virtually every production task, and as the Irish Catholic population increased the demand for resident priests and the construction of churches followed suit.

In 1851 a parish was created in Canton under the care of Reverend Michael O'Laughlin.with instructions to provide for the mission stations in Easton, Stoughton, and Foxboro. Soon after, in 1853 the Easton mission was separated from Canton and Fr. Aaron Roche was placed in charge with mission stations Bridgewater, Mansfield, Wrentham and Foxboro. At this time, Mass was celebrated in the home of Richard Gorman (116 Central Street) until growing numbers required the Catholics rent larger meeting rooms, including the Odd Fellows Lodge, the Cocasset House, and eventually the new Town Hall.

Finally, on May 2, 1859 Bishop John Fitzpatrick designated the Foxboro Catholic community a parish under the spiritual care of Fr. Michael X. Carroll. The new Foxboro parish included the Catholics residing in Mansfield, South Walpole, Franklin, Wrentham Center; North Wrentham (Norfolk) and the "Furnace" area of south Easton.

Foxboro Catholics: Perserverance & Rebuilding the Faith 1872-1879

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The year 1872 realized two important events for the Foxboro Catholic community. The congregation purchased land for a cemetery and the arrival of Fr. Francis Gouesse as pastor.

On July 12, 1872 Abraham H. Drake deeded four acres of land on Mechanic Street to the "Catholic Burial Association" of Foxboro in consideration of four hundred dollars. This association was a group of Catholic men whose names appear on the deed. The names included; Patrick O'Brien, Charles Rafferty, Thomas Tiernay, John Welch, Ned O'Neil, Patrick White, Charles Fay, William Clark, and Thomas Carpenter. The property was purchased with money by subscriptions. Prior to this time Foxboro Catholics were buried in the Catholic cemetery located in Canton.

In September, the Dedham Transcript reported, "Surveyors have been at work this week at the southerly corner of Mechanic and Chestnut Streets generally known as 'the four corners'. Surveyors have bee at work this week and the plot has been staked off in suitable lots and paths. It is probable that there will be but a short time elapse before the work is completed."

On October 7, 1874, the Catholic Association deeded the cemetery to Bishop John J. Williams in consideration of ten dollars. The transfer was witnessed by a different group of men from the association including; William Igoe, Daniel Welsh, Dennis McCarthy, Thomas White, Timothy McCarthy, John Scully, William Curtin, David Kersey, Patrick Proctor, Thomas Rafferty, and William Regan.

In 1872 the Diocese of Providence was created from the Diocese of Boston. The new diocese included not only the whole state of Rhode Island, but the Massachusetts' counties of Bristol, Barnstable, Dukes, Nantucket and Plymouth. Since Fr. Gillick’s parish was situated in North Attleboro, located in Bristol County, the care of the Foxboro mission was assigned to a new priest. On November 11, the mission stations of Franklin, Wrentham, Foxboro, and Walpole were assigned to Fr. Francis Gouesse who took up residence in Cocasset House in Foxboro.

Father Francis Gouesse was born in Laval France in 1817, and ordained in 1845 in New Orleans. After several years' service here, he volunteered for the frontier missions of Michigan and Indiana. Later he worked in New York until ill health forced him to return to France for a brief period of rest. In 1869, at the age of 52, he came to Massachusetts to relieve the pastors of several parishes, especially those of Southbridge and Randolph. In Marlboro he organized a flourishing French Canadian parish and built a church. Almost immediately upon the completion of this came his assignment to Foxboro where Father Gillick had begun the construction of a new church. It then fell to Father Gouesse to complete the church.

In a letter dated February 25, 1873, to Bishop John J. Williams, little more than three months into his new assignment, Fr. Gouesse described the conditions of the faith in Foxboro at this time. "My Lord, Saturday last I tried hard to reach Franklin, and when three miles of that place I was obliged to turn back. Sunday morning, tried again and this time worse than before. We could not travel but three and half miles. Felt bad, very bad, having not as yet disappointed any one of any people... As to Foxboro, cannot say much about it. They have a church that is no church. You would hardly believe is to be possible to say Mass in such a place, during such a Winter. And still, we had it regularly every other Sunday. On that church $950 dollars debt. Nothing for the Divine Service. About 55 families and 12 Turn Coats. The burning of their church and the loss of the insurance money is as fresh in their minds, after 11 years, as if it happened yesterday. They are a demoralized people. No account about anything was ever given them. Even about their present church, they do not know anything. Money was collected for it, and was never heard of it. There must have been some terrible times over here. They make me feel bad, very bad, but they do not take me by surprise, knowing for a long time too how things go in too many places. Will try hard to do what I can for them, you may rely on it. For the present, everything looks gloomy, very gloomy indeed, and every where too. I will try to do something out here, in my opinion they deserve it."

In August, describing the summer plans of resident ministers in town, the Mansfield News reported, "Reverend Father Gouesse, of the Catholic church in Foxboro, does not appear to be blessed with such a revivifer as a vacation - he is the Pastor over four different churches and holds services in Foxboro upon alternate Sundays."

In October, the Foxboro Times reported, "The Sacrament of First Communion was administered to the students of the Foxboro Sunday School. As a sign appreciation, one of the students, Master Willie Heath, presented Fr. Gouesse with a double German students lamp and ink stand. In return Fr. Gouesse commended Mrs. Mary Kirwin and Mrs. Mary Ann Heath for their work with the children." Fr. Gouesse’s ecumenical spirit was described in the article, "Many Protestants who never before entered a Catholic church were present or spectators to the administration of the Sacrament of Confirmation to a number of adults and youths."

In his 1873 annual report Fr. Gouesse described to the bishop the local conditions of the Catholic faith. "Catechism in Foxboro, Franklin, and Walpole, average attendance about 50-70. Two Altar Societies in Franklin and Foxboro. Churches everywhere, Walpole and Wrentham excepted. The whole of the above my doing. There are no mortgages on any of the buildings and there is no parochial house anywhere. One cemetery in Franklin. No other real estate belonging to the Church, save in Foxboro, a piece of land for a cemetery, unencumbered, but of no profit. The Foxboro Church is insured for $3,000 There are no pew rents. Therefore I make my living well by hard working the midst of very good people."

The consecration of the Catholic cemetery took place in October 1874. The Foxboro Times. Reported, "Yesterday will be remembered long by the Catholics as the day when, by notion of their Church, their new cemetery became holy ground....The plot was improved on as time and means would allow....a substantial fence and a large and well-built receiving tomb, along with walks and avenues being prepared. A large wooden cross was raised in the center. The consecration services principally took place at the foot of the cross, and were conducted by Rt. Reverend Bishop Williams assisted by Reverend Father Sheridan of Taunton, and Fr. Francis Gouesse. The ritualistic services were entirely in Latin. The Bishop wore the biretta and stole, commencing with the Litany of Saints, the assistants making the responses....At the close of this part of the ceremonies the Bishop, with assistants, perambulated the grounds, sprinkling them with holy water and upon his return the exercise closed with prayers."

The Bishop credited the parishioners, "for their successful efforts procuring a place for their dead. Their bodies would lay until Christ should come with his cross borne before him, calling the quick and dead to judgement, and they should so live as to meet those friends in the Father's kingdom...This is holy ground, God's acre to pray for themselves and for the souls of their friends there buried. The ground is your charge to watch over and protect. It is for the burial of those who die in the faith and none others and you should in no way desecrate it yourselves or allow it to be desecrated by others."

A side bar of historical interest. A December 18, 1874 editorial in the Foxboro Journal revealed the Yankee bias to the local celebration of Christmas. "The teachers and pupils of the public schools will not have Christmas week for play. A vacation now would be a great loss to the children who are just getting under way. Having two weeks between the terms at Thanksgiving, we think it far better than so many holidays."

On February 12, 1875, Boston was raised to an archdiocese, and Bishop John J. Williams was elevated to an archbishop. In a region where scarcely thirty years before there had been but 68,000 Catholics, one bishop, and a score of priests and churches, there were now an archbishop, five suffragan bishops, over four hundred priests and churches, and about 863,000 Catholics.

The 1876 Norfolk County Manual nicely summarizes the status of the Foxboro Catholic congregation at this time, "St. Joseph's Roman Catholic Church. Organized in 1872 - Pastor, Rev. Francis Gouesse, settled November 17, 1872. Number of members, 250. Superintendent of Sunday School , Mary Kirwin; two teachers, twenty-five students. Also pastor at St. Patrick’s in Franklin, organized 1872. Settled November 17, 1872; 500 members. One building worth $2,500 and land valued at $400. "

As mentioned earlier, in 1873 the Foxboro Catholic community had begun constructing a new church building. For a variety of reasons the construction proceeded very slowly and four years later, in 1877, the building was still unfinished. In July, the Mansfield Times reported that a meeting of the members of the Catholic church was held for the purpose of forming an organization which was intended to, "more thoroughly unite the people as to the best manner of conducting their financial affairs."

In September another meeting was held attended by the entire congregation. It was a meeting to plan and pray for God’s guidance to secure the resources necessary to complete the building of their church. Two days later the church was struck by lightning and burned to the ground.
The Mansfield News reported on the conflagration. "During the shower which occurred on Monday last, the Catholic Church in Foxboro was struck by lightning and, owing in part to its unfinished state, it being built of wood and unplastered, was within the space of half an hour entirely consumed. Our Catholic friends seem to be particularly unfortunate with reference to their church matters. In 1862 their church building was destroyed under circumstances which caused many to think the fire of incendiary origin. This time, however, there is no question as to the cause of the conflagration, as the bolt was seen to strike the building by several persons..." The article inferred that the were some doubts to the status of the insurance policy, but it was determined that the Fr. Gouesse had in fact taken out a policy to the amount of $3,000.

In April, 1878 the Mansfield News reported, "Early in the spring the Foxboro Catholics began the rebuilding of their church on the original location. It is to be rather smaller than were either of the two previous ones, as it is to be 32 feet wide, 53 feet long, having a capacity to seat 300 worshipers. The cost, without furniture is estimated at $2,000."

In August, The Mansfield News reported, "The Catholic Church is completed and looks neat and substantial. The society has shown an abundance of perseverance in erecting a third edifice and we hope they may be permitted to enjoy the privileges offered in the present structure many years." The article mentioned that the church, "will not be formally dedicated at present, if at all, although Mass will be celebrated there for the first time next Sunday forenoon at 8 o'clock prompt. Rev. Fr. Griffin of Franklin, who has been assigned to this place temporarily, will be celebrant."

Throughout 1878, the demands of caring for four parishes began to task the health of Fr. Gouesse. He implored upon the archbishop to give the mission of Foxboro to another priest. In February 1879, Foxboro became a mission of the new Catholic church in Franklin under the care of Rev. James Griffin.

Foxboro Catholics 1862-1871, The Difficult Decade

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After the burning of their new church, on February 23, 1862, Foxboro Catholics went from the center of Catholic activity in the area, to a mission station on the fringe of the diocese.

The conflagration was the source of several lawsuits by parishioners against the pastor for services rendered in the building of the church. On March 17, 1862 a court case was filed in Norfolk Superior Court by parishioner John Garside against Fr. Michael X. Carroll John Garside. Garside owned a tin and sheet iron works shop that was located in the basement of Friendship Hall. "By virtue here of I this day attach all the real estate lying in Foxboro belonging to Michael X. Carroll. Also two furnaces, a lot of old iron and a lot of brick lying among the ruin of the Catholic Church, and afterwards I left a summons at his last and usual place of abode for his appearance at court."

The first attempt to revive the parish was in January 1863. Fr. Thomas Scully was assigned pastor. Fr. Scully had served as a chaplain to the 9th Regiment during the Civil War and been captured by the Confederates. He was released after contracting a serious fever, and was discharged for disability on October 31, 1862. While residing in Foxboro, Fr. Scully continued to serve the mission stations at Walpole, Wrentham, and Franklin. The work soon became too arduous for Fr. Scully and after only one month he returned to Boston. Immediately upon the departure of Fr. Scully the Foxboro parish became a mission of St. Mary’s in North Attleboro. Rev. Philip Gillick was the pastor of the North Attleboro church at this time.

Fr. Gillick was a remarkable itinerant missionary priest. He was ordained in 1827 and his first ten years as priest were spent as a missionary among the early church communities in North Carolina. In 1838 he transferred to Diocese of New York and was assigned to the parishes of St. James in Brooklyn and St. Paul in Harlem. He remained here until 1844 at which time he moved to St. Peter's in Belleville, New Jersey and ministered there for seven years. In 1852, during his Silver Jubilee year as a priest, he traveled to the Diocese of Hartford and was assigned pastor at Winsted, Connecticut. He served here until 1855 when he was assigned as the first resident pastor of Greenville, Rhode Island. Greenville is situated very close to the Massachusetts border and Attleboro, which included the area what would become North Attleboro in 1887, became a mission of Greenville.

On June 19, 1859 Fr. Philip Gillick resigned from his parish in Greenville and became pastor of the new St. Mary's Church that had been built under his care, located in what is now North Attleboro. Fr. Gillick was assigned the mission stations of Foxboro, Wrentham, Walpole, and Franklin. An interesting side bar is that, in honor of the mother church in North Attleboro, there is a St. Mary’s church in each of the mission towns today!

The annual reports submitted to the bishop by Fr. Gillick reveal the state of the churches in the mission towns. By far Foxboro was by far the poorest. Due to the burning of the church the congregation once again had to worship and celebrate Mass various private homes and occasionally in the local hotel in town, the Cocasset House. Fr. Gillick attempted to provide regular catechism classes for the children but soon abandoned the effort for two reasons. The children numbered about thirty and classes were held in private homes. Fr. Gillick wrote in his report of 1867, "the owners of which got annoyed by some of the children and would hold them no longer so they were discontinued." Fr. Gillick reported that he visited the Catholics of Foxboro about once every two months and the pew rents averaged fifty-five dollars a year.

During this era the diocese of Boston was comprised of 200,000 Catholics, 109 churches and 119 priests.

In 1868 Rev. Gillick reported that he had commenced with the clearing of the church lot and began the construction of a small chapel for the parish community. Catholic families tended to live in neighborhoods near the church lot. On March 7, 1870, Bassett Street was accepted by the town. Town records described Bassett Street, "It commences at Central Street and terminates at the terminus of Church Street, a corner of Catholic Church lot." This description means that Bassett Street actually was L-shaped. It began at Central Street and continued on what is presently a part of Carpenter Street to the Catholic Church lot.

In 1871 construction on a new church to replace the temporary chapel commenced. The August 26, 1871 issue of the Dedham Transcript, in an article titled, "What We Saw in Foxboro," reported, "The Catholics too are in the process of re-erecting their building, which was destroyed some years since, and I saw enough to convince me that in Foxboro, as everywhere else, their church will be handsome and well attended." Two months later, in the October 21 issue, the newspaper reported, "The Catholic Church is so far completed that services have been held in it."

Foxboro: Fr. Patrick H. Callanan, A Priest For All Seasons 1885-1890

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Rev. Patrick H. Callanan was appointed pastor at Foxboro in March 1885. The Foxboro Reporter announced, "He has been seven years as a student with the Jesuit Fathers at Boston College. He has taken out his degrees of Bachelor of Arts and Master of Arts, making the greatest record of any student who has ever passed through this college. By special favor and confidence of the Archbishop of Boston, he takes his place here though ordained a priest only five years since."

The material and spiritual state of the parish when he arrived in Foxboro is poignantly described in the official archdiocesan history, "Fr. Callanan found nothing but a weather-beaten church, no house, and almost no congregation, as the faithful where inclined to go to other places...The parish was in very unfavorable condition. The parishioners were at odds, the parish was heavily involved in debt, having lost two churches by fire, and the society was discontented and discouraged."

Fr. Callanan spared no time and effort to fostering the spiritual, educational and material foundations of his parish. The April 3 Foxboro Times reported, "For the first time Foxboro Catholics were to experience the joy of Holy Week liturgies. The Church was simply decorated with candles, flowers and evergreens. Good Friday witnessed the Veneration of the Cross. On Holy Saturday the Catholics enjoyed a service never carried out in Foxboro before. The liturgy included the blessing of fire and the lighting of the Paschal. The water for Baptisms was blessed, and some of which was distributed to the people.. On Easter morning a High Mass was celebrated for the first time." The article mentioned that Fr. Callanan "possessed a good voice for singing and intoning which made the service of great interest to both parish and visitor."

In May, the parishioners experienced "Catholic ceremonies never before seen in the church or the town." The crowning and dedication of the new statue of the Blessed Virgin was recorded by the Foxboro Reporter, "At the Catholic Church a peculiar but very interesting service was held...the crowning included a procession, hymns, children dressed in white garments, and the crowning of the statue by a child." A brief discourse during the ceremony reveals how Fr. Callanan took advantage of the teaching moments afforded by the ritual to educate his parishioners and townsfolk. Fr. Callanan explained, "A reason for the many ceremonies of the Church is that the heart is aided in its reception and appreciation of spiritual truths by the eye as well as by the ear."

The ceremony also afforded the pastor the opportunity to commence a campaign to raise the money necessary to broaden the financial base of the parish. Following the ceremony, a May Party was held in the Town Hall ballroom in aid of St. Mary's Church. It was reported, "Five hundred and twenty dollars was raised. The parishioners and friends enjoyed coffee, ice cream, and dancing to music provided by the Baker Brother's Orchestra. There were over fifty couples in the Grand March. Miss Kitty Walsh of Walpole was voted May Queen, with runner-ups Misses Ellie Kerwin, Nellie Igoe, and Alice Kerwin." An editorial in the Foxboro Reporter described the new hopefulness and enthusiasm, "...under the active administration of Fr. Callanan a new impetus has been given to the Catholic interests in town in which we trust will result in enlisting good work and regular church attendance by all members of the parish."

In June, the Foxboro Reporter described the Feast of Corpus Christi for its readers. "The object of this feast day was to give opportunity to the faithful to show their faith and veneration for the Blessed Sacrament. For the Feast of Corpus Christi an elaborate altar was set up on the rectory's grounds. It included flowers, candles, incense, and a procession from the church by Fr. Callanan, accompanied by altar boys. Hymns were sung and white garments worn. Benediction followed on the grounds." The article concluded, "The fundamental principle of the Catholic faith is the belief that Christ is truly and substantially present in the Blessed Sacrament."

Several weeks later it was reported that an appreciation party had been held on the rectory grounds, "....to show thanks to all those who gave their special service to the church.. The organ had been removed from the church and carried to the rectory lawn so both vocal and instrumental entertainment were provided. The lawn was decorated with Chinese lanterns, lawn settees, and tables with flowers."

During this era., church fairs and concerts were a common means to raise money for church construction and remodeling projects. The events usually offered music, entertainment and often a supper, with tables for raffles, handiwork, candies, ice cream, and other refreshments on which people would spend their money. Frequently one evening would be entirely devoted to dancing.
In November, the Foxboro Reporter described the first of many of Fr. Callanan’s fund raising activities. "Fr. Callanan is tireless in his labors for the interests of the church...he is busy arranging for an evening of entertainment to be given in the upper Town Hall. The evening will feature promenade concert and dancing which will follow the vocal exercises....for the occasion Fr. Callanan purchased a beautiful upright piano." The "Grand Entertainment" was described the following week, "A very fair house enjoyed an evening of songs, duets, trios, quartets, choruses, and instrumental pieces. Locals involved were Misses Annie M. Johnson, Maggie Clark and Alice Devine. The fair raised a sum of $450."

One year after his arrival, on April 15, 1886, Fr. Callanan announced his plans to remodel and improve both the church and its grounds. He stated, "The rugged condition of the grounds about this church and its somewhat commonplace character of the church edifice itself, the labors which we might say have caused 'the wilderness to blossom as the rose.'"

Several weeks later, the Foxboro Reporter once again described the May Devotion and Feast of Corpus Christi. "The annual May Devotion formed on the rectory grounds....little girls, young ladies, little boys, and young men formed a procession at the rectory. All the young ladies carried bouquets and baskets of choice flowers. The smallest of the little girls carried beautiful floral designs among which was noted a crown, cross, anchor, wreath and heart. Hymns were chanted, and they processed to the church. When the words reached ‘We haste to crown thee now’ Aggie O'Brien, assisted by Father Callanan placed a wreath of flowers on the head of the statue."

Fr. Callanan’s devotion to the Blessed Sacrament and his desire to instill a sense of communal confidence and pride in their Catholic faith was intimated in a sermon titled, "Christ truly and substantially present in the Blessed Sacrament. The foundation of the Catholic Faith." He told his parishioners, "The object of the feast is to give opportunity to the faithful to show their faith and veneration for the Blessed Sacrament. For this reason public processions are formed as an opportunity of showing faith and veneration in public."

In September, seizing the moment of enthusiasm and support for the material and spiritual well-being of the parish, Fr. Callanan announced that "Twenty-three feet would be added to the front of the church. The present front would be torn down and double doors and an eight foot vestibule added. New pews would be added, and a cupola will adorn the building." He informed his parishioners that a Catholic Fair would be held in the Town Hall in aid of the church building fund and for this event he had secured the upper and lower Town Hall for two weeks in February.

The months following the announcement were filled with activities in support of the event. The Christmas edition of the Foxboro Reporter informed its readers, "Preparations for the ten day Catholic Fair are progressing. Goods for distribution are pouring in, we may almost say, from all over the country, and shares in the distributions are being taken from as far west as New York and Albany."

The Foxboro Reporter detailed the success of St. Mary’s Catholic Fair that extended through eleven consecutive secular evenings, February 2 - 14. "A series of entertainments exceeding in the extent of its layout and in its successful results anything of like nature ever attempted in this vicinity and exhibiting also great, inventive and executive ability on the part of its originator, Fr. Rev. Callanan. Both halls of the Town Hall were secured, the lower being reserved for dancing whenever the upper hall was too crowded for the purpose, which apparently was the case upon several of the evenings. Over 6,000 admission tickets were issued. One of the most successful means of raising funds were the ‘voting contests’. A series of articles including a solid-gold headed ebony cane, a sewing machines, boys suit, doll, barrel of flour, a shooting gallery, and a gentleman's gold ring were set up as prizes. A list of nominations was voted upon for the various prizes. The qualified voter was anyone who with legal tender purchased ballots. The ballots could then be used as votes for any of the candidates on the nomination lists. Voters were encouraged to vote early and often. The results of the Fair were most impressive...."

Fr. Callanan’s devotion and commitment to the observance of the several holy Feast Days also extended to the strict observance of the rules of the season of Lent. Apparently his expectations were much stricter than the rules governing Catholic behavior up to this time. In a letter to the editor, Fr. Callanan wrote against the holding of public entertainments of any kind during the holy season of Lent, "As a Catholic priest I protest against it as contrary to every teaching and practice of our Society. No matter the nature of the entertainment, no Catholic is allowed to take part in or be present at it." Not only was dancing forbidden during Lent but Fr. Callanan used the opportunity to reiterate the Catholic view, "The same may be said of any Catholic who engages in Waltzing at any time. Waltzing is forbidden at all times.. The spirit that actuates the Christian during Lent, is nothing more than the spirit of respect for Christ and his approaching death on Good Friday."

Formal opening services of the remodeled church occurred on August 15, 1887. The Boston Globe reported, "Today, being the feast of the Assumption of the Virgin Mary into heaven, was especially appropriate for the opening of the new St. Mary’s Church. There was a very large congregation present and the beautiful little edifice was taxed to its utmost." The Foxboro Reported described the church, "...an ornament to our beautiful little town...a church edifice, suitable to be called the House of God, and one worthy of the generosity and faith of his people...The expenses incurred were freely met by the people of the parish...the labor of sixty or more men and thirty teams, given for two weeks, who removed the boulders and roots which cumbered the surface. The area was then covered with 200 loads of gravel and fifty or more loads of loam. The altar was painted and the ceilings and walls 'kalsomized'. The church thoroughly painted inside and out. The importation of the statues of the Blessed Virgin and of St. Joseph form Munich and are called the finest in the diocese....Sixteen memorial windows of stained glass were presented by parishioners....new vestment cases and wardrobes for both vestries and two seven branch candlesticks were donated."

Soon after the formal opening a petition began circulating for a new town was between a point on Church Street, near the lumber yard of J.W. Carpenter & Son, to a point on South Street. The result of the petition was that on October 10, the proposed town way as laid out by the selectmen was unanimously accepted and was named Carpenter Street.

In November the Foxboro Reporter referenced the titles of sermons that were preached during a week long mission of "preaching and prayer" for the cause of temperance at the Catholic church.. The sermons were titled, Moral Evils of Intemperance; Temporal Evils of Intemperance; and Causes & Remedies." On Christmas Eve the newspaper reported that Fr. Callanan delivered a sermon during the vesper service, titled, "The true and false infallibility of the Pope."

In January 1888, Fr. Callanan established a Catholic Men's Lyceum for the men of his parish.
The object was, "The moral, mental, and physical improvement of the members." Rooms over the Union Market were secured for the lyceum "...that were fitted up with everything necessary for the amusement and well-being of the members. Harmless games were permitted. All the leading daily, weekly, and monthly newspapers were put on file. A dramatic class and glee club were formed." The lyceum was believed to offer "the educational and refining influence that will be the most useful and salutary means to reach and teach true manhood."

It is clearly evident from articles in the Foxboro Reporter that Fr. Callanan spent a great deal of time educating not only his parishioners but also the non-Catholic townsfolk on the tenets and religious practices of the Catholic faith. The March 10, 1888 Foxboro Reporter described a lecture delivered by Fr. Callanan in the Town Hall titled "Plain Talk or a Plea for Justice." Fr. Callanan told the gathering, "A fair minded community would give patient hearing to many points of Catholic teaching so frequently misrepresented." And that he spoke "...not as an apologist for the Catholic Church, for it had nothing to apologize for." The article informed its readers that Fr. Callanan "...was speaking not as a priest in his profession but as a Catholic, an American Citizen." The topics Fr. Callanan spoke on that evening included: Are Catholics allowed to read the bible?; Why does the Catholic Church use the Latin language in her services?; The true and the false infallibility of the Pope; Do Catholics worship images?; and Indulgences, What are they?

On May 6, 1888 Archbishop John J. Williams conducted dedication services at St. Mary's. Speaking about Fr. Callanan during his sermon, the Archbishop stated, "Through his efforts, by God's approval, Fr. Callanan had accomplished a great work, which would live and grow after him." That afternoon forty-three candidates received the Sacrament of Confirmation, three of whom were converts. Later that evening the Archbishop addressed the members of the men’s lyceum.

In the days before mass media and electronic communication the majority of Foxboro's townsfolk were depended upon their imagination to view the cities of Europe or the vistas of the United States. As a result, there was great interest in an exhibit that was held at St. Mary's church in late October. A Professor Turner of Boston brought an exhibit consisting of over one hundred views of European scenery showing on a mammoth canvass twenty-four feet square. The scenes included all the principal cities of Ireland, London, Paris, Liverpool, and many other European cities. The exhibit and lecture was a two night presentation. The second night was two hundred views of American scenery from Maine to California. The Foxboro Reporter mentioned, "One could not help but gain a wide knowledge of the beautiful and historic places in Europe and America as they were presented to the eye."

In April 1889 a second St. Mary’s Fair was held to pay down the debt incurred by the recent remodeling of the church. To promote the event Fair Bulletin was published and inserted in the Foxboro Reporter. The bulletin listed advertisers, committees, donors, gifts, and the fair program. As the planning progressed the candidates for the various voting contests were announced. The voting contest that was of the most interest was that for the "Magnificent Gold Head Cane". Apparently this contest was between local shops. Some of the shops represented were the Neponset Hat Works, Union Straw Works, Excelsior Straw Works, and H.C. Faughts Shop. Fr. Callanan personally pledged a grand complimentary concert and sociable in the Town Hall, to the employees of the shop who carry off the prize.

The candidates for the men’s gold watch were Jeremiah Kirby, Michael McNamara, Thomas Tierney, William J. Burke, Robert Kerwin, and John E. Clark. Mr. George Stone was entered by the employees of the Mansfield Straw Shop. The candidates for the ladies gold watch included Miss Jennie O'Brien, Miss Julia Kirby, both from Foxboro; other contestants from Wrentham, Mansfield, Cambridge, and Walpole. There was also a voting contest for a silver watch between four altar boys of St. Mary's: Tommy Gorman, Jerry Brennan, Albert McCarthy, and Daniel Brown. One of the amusements was a "shooting gallery" in the lower hall and the games included "Elevated Road, Pitchett, Champion Ball Player, and the Devil among the Tailor.

The Fair opened on Easter Sunday, April 22 and closed on May 1st. Transportation arrangements were made with the Old Colony Rail Road. A special train ran from South Framingham, stopping at stations in Sherborn, Medfield Junction, Medfield, Walpole, and South Walpole. There were free horse drawn barges from Mansfield, Wrentham, Medfield, and Walpole. The Foxboro Reporter characterized the fair as "Probably the greatest financial success of any event which ever occurred in Foxboro." The total amount of profit after expenses was $3,027.57, an amount that liquidated the parish debt. .

In November 1890, Fr. Callanan was reassigned as pastor of a church in Newton Lower Falls and on Thanksgiving morning he celebrated his last mass at Foxboro. The Foxboro Reporter stated, "The Catholic people of this town were never blessed with a pastor who has so won the hearts and confidence of his congregation."

On the occasion of his 10th anniversary of ordination to the priesthood, on December 18th, Fr. Callanan was invited back to Foxboro. He was greeted by the new pastor, and several parishioners. They proceeded to the church where they were greeted by a crowd gathered from Foxboro, Medfield, Wrentham, and other places. The Foxboro Reporter described the state of the Catholic community upon his arrival in 1885, "When he took charge the people were not united....Two churches previously destroyed by fire and the third could not properly be called a church, built on rocky, uneven land, and a back, hard street for travel."

The Boston Globe published Fr. Callanan’s comments to the gathering:

"There are chords of sorrow sometimes touched by passing events in a man’s life that are felt only in the recesses of his own heart. The mournful tune is there, audible to his own senses, full of feeling within, but yet not felt, not heard outside. There are many feelings of the human heart that are facts, and yet though real they can not be described in words, cannot be made manifest outside ourselves.
Such have been my feelings in leaving this my first parish. Here in Foxboro I was thrown upon my own resources, for the first time, here the first friendship between a pastor and his people were formed, here did I devote all of my energies of body and soul toward the erection of the first church since my ministry began. Ten years of that ministry is finished today, for on December 18, 1880 I was ordained a priest of God. You, my dear friends have had six of those 10 years of my ministry. They have been fruitful years. I feel that the influence of those six years has made you much better men and women, better children, better citizens, better Christians. And in turn, let me say, that your devotion to your church and your loyalty to me have made me a better man, a better priest.

I need not recount the past, only to remind you that I ever strove to build and equip and make more beautiful the two-fold church of God - the church material and the church spiritual. In the midst of all my labors for the up building of this material church, in which I address you tonight, I never failed to make every effort to hasten your progress in Christian knowledge, and to make your duties to God and to your neighbor go hand in hand with material work.

I found you six years ago a disunited, a discontented, and forgive me for saying it, a rather luke-warm people, and I found you without a church, fit to be called a house of God. I look on you tonight a happy, united, and practical Christian people, with a church worthy of your faith, worthy of your generosity, worthy of being called a house of God. I incurred debts of many, many thousands of dollars to leave here this monument of our joint labors, of our mutual sacrifices: but thanks be to God I leave it in your hands, and in the hands of my successor, not only free of every cent of debt, but with a surplus in its treasury. It will always be a pleasure to me to come back to Foxboro and say a word of advice, and counsel, and consolation to you; and I feel like a man returning to the home he has spent years to build and beautify,, when I return to this church.

I wish my successor here the same loyalty, the same generosity, the same love and esteem you have always shown me. I thank you all for your material token of esteem, and your words of kindness will ever bloom as forget-me-nots in the garden of my own soul."

Historical Note:

Rev. Patrick H. Callanan

Born February 4, 1856 in New York City, the son of Irish Immigrants, Michael and Catherine Callanan, natives of County Cork. In September 1870, at the age of 14 he entered Boston College. Received a bachelor’s of arts in 1887 and a master of arts the following year.

In September 1877, he entered St. Joseph’s Seminary in Troy, New York and on December 18, 1880 he was ordained. His ordination earned him the distinction of being the first person to graduate Boston College to be ordained a priest.

His first appointment was at the Parish of the Sacred Heart , East Cambridge and in March 1885 he was appointed of pastor of St. Mary’s, Foxboro.

In 1890 he was appointed pastor of St. John’s in Newton Lower Falls. In 1906 he established the mission of St. Paul’s in Wellesley Hills.

Fr. Patrick H . Callanan was a member of the first graduating class of 1877 of Boston College..
During his seven years at Boston College, Callanan achieved academic honors and was a leader of student activities . For three years in a row he won top honors in classics and French . He received second honors in poetry and the medal in mathematics in his sixth year and second honors in philosophy and the physics medal in his last year . In competitive efforts he won a $25 , prize (tuition was $60 a year) for best English composition, a $25 prize for reading, a $30 prize for the best thesis in Christian doctrine, and the prize for the best centennial ode in 1876, celebrating the nation's first century .

Active in debate, Callanan was an officer of the debating society for three years and was prefect
of the Sodality of Our Lady twice . One of Father Fulton's pet projects was the Foster Cadets, to which all students had to belong, and Callanan was the dominant figure in the student militia in his day, rising from corporal in his first year to captain and finally to the top rank of major from 1873 to 1876 .

He was the first Boston College alumnus to be named a pastor and was Boston College's first "College Historian". Twenty years after graduation, from 1896 to 1899, he published a series of reminiscences—mostly his own, but also some he collected from fellow alumni—concerning the early years of the College, from about 1870 on. These reminiscences were published in twenty articles in the student paper, The Stylus.

Boston College honored Father Callanan twice. In 1906 he delivered the baccalaureate address and in 1927, the year the first graduates reached their golden jubilee, Father Callanan was most deservedly awarded an honorary doctorate.

In May 1912, he was assigned pastor of St. Peter’s in Cambridge where he remained until his death in November 1933.

To Be Catholic: St. Mary’s Foxboro: A Case Study 1647-2009

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I am 21st Century American Catholic and for the past 25 years I have been immersed in documenting the historical experience of Massachusetts Catholics. I began this task when I asked myself how could I devote so much of my life to an institution that I had no idea how it was transplanted to the New World, or Massachusetts, or for that matter, how did the faith come to hometown of Foxboro? What I soon learned and am continuing to learn that the historical Catholic experience is steeped in overcoming insurmountable challenges and discrimination. I am convinced that a new awareness of the historical development of what it meant to be Catholic will present the opportunity to present day Catholics to more fully understand, appreciate and be challenges by what it means to be Catholic today.

I think I can safely state that the vast majority of present day Massachusetts Catholics have no idea that prior to the ratification of the United States Constitution in 1788, Catholics were for the most part denied the inalienable right to be practicing Catholics. The civil laws and open hostility denied local Catholic access to their priests and sacred rituals.

The task of sitting down and writing a history from beginning is too overwhelming to me. What I have been doing is writing the individual stories that highlight certain eras and events. When this is complete then I hope to weave them into some sort of comprehensible tapestry that will achieve my stated goal of fostering a cultural appreciation of the past to more appreciate the present.

The Beginning 1605 - 1808

The first Catholics to set foot on what would become Massachusetts soil are attributed to the members of the 1605 explorations of the New England coast made under the auspices of the French government, with Samuel D. Champlain and Sieur de Monts as their agents. While making a map of Cape Cod they landed at what is now Stage Head, in the town of Chatham.
Several decades later, in 1629 the Massachusetts Bay Colony was established. The colony’s charter guaranteed liberty of conscience and worship for all Protestants, but banned Catholic ceremonies. The Puritans came to these shores to purify what they perceived to be 'Papist' practices and rituals of the English Anglican Church.

On May 26, 1647 an Act was passed by the General Court of Massachusetts prohibiting Jesuits, who were the only priests in North America at the time, from coming into the domain of the Massachusetts Bay Colony. The 1692 Province Charter enacted under the reign of William and Mary, guaranteed liberty of conscience and worship to all Christians except papists and on June 17, 1700 the General Court passed "An Act Against Jesuits and Popish Priests."

In the midst of the French Indian War, fifteen thousand French Catholic Acadians were forced to abandoned their lands and homes in Nova Scotia. They were distributed from Maine to Georgia. Many of these Acadians were settled throughout the towns of Massachusetts. A Protestant writer at that time described them as, "Strangers, ignorant of the language spoken here, Catholics of an ancient church, without a priest, and doomed to live and die amongst men of an alien religion, who neither understood nor loved their faith; homesick for their native land beyond the bay, which they would never see, and I can hardly imagine a fate more full of tears. God give them rest."

On November 5, 1775, General George Washington forbid his soldiers the observance of the "ridiculous and childish custom of burning the effigy of the Pope." Washington issued the order while encamped with his troops in Cambridge. It was issued in deference to his American Catholic patriots and the aid received from the Catholic countries of France and Spain. Pope’s Day was an annual event established by the Massachusetts General Court in 1665 . It was a local substitute for the English celebration of Guy Fawkes Day. The highlight of the celebration was a parade with an effigy of the Pope juxtaposed to one of the devil on a platform that was carried through the streets Boston. The climax of the parade being a bonfire in which the effigies were burned.

In 1780, in the midst of the Revolution, the Massachusetts State Constitution was ratified. The document guaranteed freedom, but it also required an oath of allegiance to hold a governmental position. The oath stipulated that office holders were not subject to the jurisdiction or authority of any "foreign prince, person, prelate, state, or potentate." The result was that no Catholic could conscientiously take the oath.

In 1788, with the ratification of the Constitution and the Bill of Rights that guaranteed freedom of religion, the first public worship of a Catholic celebration of Mass took place in Boston on November 2, 1788. The Catholic community at this time consisted of only one hundred Catholics, no church and one priest in Boston.

Rev. John Thayer, a former Congregationalist minister and first notable covert to Catholicism arrived to take charge of the Boston Catholic flock. The following year in 1791 Bishop John Carroll, of Baltimore visited Boston. Governor John Hancock attended a mass as a courtesy. Bishop Carroll wrote at the time, "It is wonderful to tell what great civilities have been done to me in this town, where a few years ago a 'Popish' priest was thought to be the greatest monster in creation."

In 1801 the Massachusetts State Supreme Court declared, "Papists are only tolerated, and as long as their ministers behave well, we shall not disturb them; but let them expect no more than this."

On September 29, 1803 the first Catholic church in Boston, the Church of the Holy Cross, located on Franklin Street, was dedication. The Ionic style edifice, designed by the renowned Charles Bulfinch, was soon raised to the rank of Cathedral. For on April 8, 1808, Pope Pius VII, elevated Baltimore to an Archdiocese and established Boston as one of four suffragan dioceses in the United States. The diocese included all of New England. The pastoral statistics at this time, fifteen years after the first mass in 1788 were four priests, two churches and a Catholic population of one thousand. Reverend John Lefebvre de Cheverus, a native of Mayenne, France was consecrated as the first Bishop of the Diocese of Boston.

Second Great Protestant Awakening: Foxboro 1831

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In 1830, the Catholic population in Diocese of Boston, which included all of New England at the time, numbered about in 15,000. They were for the most part untrained for the majority of the available occupations and were destitute of schooling. The Catholics who resided in Foxboro and the surrounding towns, were chiefly Irish laborers working on the construction of the Boston to Providence railroad line, the granite quarry located behind the old district schoolhouse in East Foxboro that supplied the granite for the railroad bed, and General Shepherd Leach’s iron foundry.

Hard on the heels of these railroad gangs, foundry men and quarrymen came missionary priests to provide religious instruction and to preside at sacred sacraments. During the summer of 1831, Reverend Peter Connolly, an Ulsterman who had studied in Ireland, conducted a roving apostolate which carried him all over Cape Cod and southeastern Massachusetts. He served the small churches at Sandwich and New Bedford, the only churches south of Boston at the time. His territory included mission stops in Wareham, Taunton, Easton and Foxboro. He described his flock "chiefly unmarried workingmen who were here today and gone tomorrow."

During this same era the Protestant revivalist movement known as "The Second Great Awakening" commenced throughout New England. Within the ranks of the Congregational churches, the denomination that had dominated the religious life of New England for two centuries, there occurred an historical schism. The liberal minority, representing the political, social, and intellectual elite of Boston and vicinity, separated from the "Orthodox" majority to form the new Unitarian church. Revivalism and evangelical fervor was the mainspring of the movement that attempted to transcended sectarian and denominational boundaries. The new evangelical movement placed a greater emphasis on people’s ability to change their situation for the better by stressing that individuals could assert their "free will" in choosing to be saved and by suggesting that salvation was open to all human beings. The Second Great Awakening embraced a more optimistic view of the human condition. Unfortunately this remarkable revival of Protestant zeal and activity produced a new attack upon Catholicism. The evangelists quite naturally felt it a duty to launch out against the opposing systems - against Unitarians on the one side and Catholics on the other.

It was during height of the summer "Second Great Awakening" revival meetings, that Fr. Connelly attempted to minister to the Catholic laborers working in iron furnaces located in Easton, Foxboro, and Walpole.

In a letter published in the July 1831 issue of the Boston "Jesuit" newspaper He described his visit to these mission stops. The priest wrote, "My official duties called me to Easton, where a few Catholics are employed by General Shepard Leach. I asked permission of the then-superintendent, under whose charge they were to speak to them for a short time, when I immediately saw myself surrounded by the most ignorant and bigoted crew, with a few exceptions I ever beheld. I must confess that although they made use of the most insulting language, aided and assisted as they were by their overseers and clerk they extorted only pity from me. I listened to their vile epithets; I reasoned with them and answered their hackneyed objections which had evidently fallen from the lips of some orthodox spouting 'saint'. In a short time I was glad to find that some of the party became so disgusted with the conduct of their comrades, that they manfully came forward, as honest and liberal Americans always will do, and defend me form further outrage. After a visit to this place, which lasted nearly an hour, I proceed to Foxborough to see a few Catholics in the employ of General Leach, and here I met with still worse treatment from individuals of the same cast as the former. In the absence of an agent, who, I subsequently understood, felt indignant at their proceedings, they, in imitation of the 'Indian war-hoop,' sounded a horn to collect a larger group, to prevent me from imparting religious instruction to the Catholics, and one exclaimed in his holy wrath that 'He was sorry he had not a load gun by him!'

Fr. Connolly had attributed these actions as the result of "...prayer meetings held twice or thrice a week in different villages, where they have an opportunity of keeping up the excitement, which consists calumnies against the Catholic church, her priests, and her tenets."

Know Nothing / American Party Foxboro 1854-1855

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In 1854, a new political party, shrouded in secrecy and campaigning only within the confines of a network of member-only lodges, empowered by popular fears that the country was being overwhelmed by Irish Catholic immigrants, who were often regarded as hostile to American values and controlled by the Pope in Rome, scored its greatest triumph in Massachusetts.
The origin of the "Know Nothing" term was in the semi-secret organization of the party. When a member was asked about its activities, he or she was supposed to reply, "I know nothing."

In the 1854 state elections the Know Nothing Party, officially known as the American Party, won complete control of the executive and legislative branches of the Commonwealth. It took the governorship, all the state offices, all congressional seats, and all the state Senate seats, and won all but three House seats. Foxboro elected two residents to this Know Nothing legislature, Jedson E. Carpenter and John Litttlefield. State Senator Carpenter was the son of a prominent local family, a school committee person and insurance agent. Representative John Littlefield was a local surgeon dentist. History records that it was Carpenter who "introduced this [American] party into the town and was one of the most earnest in procuring for it numerical strength and party power."

The secret oath sworn by Know Nothing Members included the phrase, "To defend our Republican Institutions against the encroachments of the Church of Rome…and its ignorant and deluded followers….we are associated on a secret Military Order…. Raise your right hand up before the floating flag of your country [and] place your right foot on the emblem of the Church of Rome."

On January 22, 1855, Littlefield and Carpenter presented to the Massachusetts General Court the Foxboro petition of local business magnate, Erastus P. Carpenter and 225 male residents, the three selectmen among the signers, the following petition, "The Undersigned Petitioners believing that no person should be deprived of Liberty without due process of law and believing also that in certain institutions within this state, known as convents, nunneries or by whatever name they may be designated, persons who once enter them and take upon themselves certain vows are forever debarred from leaving them however much they may desire to do so, and believing that acts of villainy, injustice, and wrong are perpetrated within the walls of said institutions with impunity as a result of their immunity from public inspections. Therefore your petitioners earnestly and respectfully pray your honorable bodies, to enact such a law as will bring all such institutions under the inspection of the Civil Authorities of the state."

On a motion of Mr. Littlefield the petition was referred to a joint special committee. The committee was named the Special Committee on the Inspection of Nunneries and Convents with John Littlefield as the chairman. The committee, with Senator Carpenter as a guest, visited the Academy of the Sisters of Notre Dame in Roxbury, Holy Cross College and a Catholic school in Lowell. The conduct and actions of some of the members came under question and the committee quickly lost its credibility.

Unfortunately Carpenter, Littlefield and by association the signers of the Foxboro petition, the misbehavior of the committee was exposed in the Boston papers and resulted in a published investigative legislative report that was an embarrassment for the town. The opening statements of the report stated that "...gentleman from that town appear to have a singular sensitiveness on this subject of nunneries and convents...none of these are so near Foxborough that the people of that town have any particular faculties for knowing their character. They may call them ‘convents’ and they may call the sisters ‘nuns,’ if they choose; but the name does not make the thing. There is this very important difference which the rest of mankind outside Foxborough may choose to regard."

Fortunately for Foxboro, and the rest of the Commonwealth, the Know Nothing legislature lasted only a year. The national issue of slavery soon took prominence over immigration. But the local interest of anti-immigration continued on in Foxboro. The slavery issue lead to the formation of the Republican Party. In 1856 the Know Nothing Party ran former president Millard Fillmore for president.

The American Party in Foxboro supported the candidacy of Fillmore and held several rallies in support of their candidate. The constitution of the Foxboro Fillmore Club, established in September 1856, with John Littlefield as president and Jedson Carpenter as vice president stated, "We hold that these preferences should be sustained by the members of the American Party throughout the Union, on the ground that the evils which caused the formation of the party are still among us. A corrupt 'foreign influence' still sways its scepter over the sanctity of our ballot box. The same designs to pervert our government by a foreign priesthood, and the predominance in civil power of an Ecclesiastical Hierarchy."

The Building & Burning Church: Foxboro 1859-1862

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The first Catholic Masses were celebrated at Michael Rafferty home located on Granite Street near the intersection of Union Street. and Union Street. On November 30, 1844, Michael Rafferty married Mary Lyons, the daughter of James and Mary Lyons. James and Mary are buried in St. Augustines Cemetery in South Boston, the first Catholic cemetery consecrated in diocese.

In 1853 the number of Irish Catholic laborers and factory operatives associated with the straw hat industry resulted in the diocesan status as a mission station and a visiting priest. The growing numbers celebrated in the Richard Gorman house located on Central street near the intersection of Leonard Street. By 1858 the growing local Catholics population required a meeting hall to gather for Mass. For the next several years Catholic Masses were celebrated in the Odd Fellows Hall, located in the Friendship Block located at the corner of Granite and Main Streets, the Cocasset House (formerly on the site of the present day Benjamin Franklin Bank) and also the new town hall completed in 1857.

The spiritual and secular life of Catholics at this time centered about the "Mother Churches" which were erected throughout the diocese. This era witnessed the erection of primitive churches established in advantageous parts of the diocese , especially in areas that satisfied the three criteria to become a parish: the availability of a priest; the geographical situation, and the number of souls to support a priest and church. In 1859, the number of Catholics in Foxboro and the several contiguous towns satisfied all three conditions.

On May 2, 1859 Bishop John Fitzpatrick designated the Catholic community a parish under the spiritual care of Fr. Michael X. Carroll. The new Foxboro parish included the Catholics residing in Mansfield, South Walpole, Franklin, Wrentham Center; North Wrentham (Norfolk) and the "Furnace" area of south Easton.

On July 19, 1859 James D. McAvoy conveyed to Fr. Carroll the property on which the first church would be built. The property, then located at the end of Church Street for Carpenter Street did not exist at this time, is the present location of the Knights of Columbus Hall
The 1860 Federal Census records that Fr. Carroll was twenty-nine years of age. He boarded on Granite Street and was attended by a twenty-three year old male servant named William Quinn and a twenty-five year old domestic servant named Margaret Doherty.

In a letter dated January 8, 1861, Fr. Carroll informed Bishop John Fitzpatrick of the completion of the church. In the same letter he also expressed concerns for the future of the parish. He wrote, "The task, my Lord, which you sent me to do is now accomplished. I have built a church in Foxboro where they needed one badly.... but I feel that the poor people are few and poor indeed in the true sense of the word and such...As for the children scattered as they are I have now prepared them for their first communion, but I consider the weather too cold to bring them from the distances as I wish them all to make their first communion in the Church... You will hardly believe me my Lord, when I tell you that I had but two baptisms since October 8th last."
A broadside preserved at the Archdiocese of Boston Archives advertised the first celebration of St. Patrick’s Day in Foxboro. "The Irish Catholics of Foxboro, Mansfield, Wrentham, Franklin and Walpole will celebrate the Anniversary of St. Patrick's Day, On Sunday, March 17, 1861. The procession will be formed at the Pastor's residence and will march, two deep, to their beautiful new Church, to witness the first communion of their children.... The Mass, which will be one of Mozart's, will be sung by the Pastor, who will preach the children, on the subject matter of the Holy Eucharist. There will be a Grand Concert given at 6 o'clock in the Evening, all the proceeds of which will be taken up to defray a part of the Church debt. The Rev. M. Carroll will deliver the Panagerie of Ireland's Sainted Person... At the conclusion, there will be Benediction of the Blessed Sacrament."

The excitement and confidence of the fledgling Catholic parish was not to last. On February 23, 1862 the new church was destroyed by a fire of suspicious origin. The scene of devastation was described in an anonymous letter from Foxboro to the Boston Pilot newspaper. "Mr. Editor - It is my painful duty to send to you this sad announcement. The new and neat Catholic Church, recently built by Fr. Carroll, in Foxboro; was totally destroyed by fire on Saturday night, February 23rd. The fire broke out between 12 and 1 A.M., and in less than three hours the building lay in a heap of ruins. But, Mr. Editor, the scene, though mournful, was truly painful when Fr. Carroll arrived. The grief depicted in his care-troubled countenance can be better conceived than described. As there are no fire engines in the village of Foxboro, there he stood among the multitude, only to gaze with sorrow on that which he could not save. The origin of the fire is unknown. The building was a frame with brick foundation and was partially insured."

Interestingly, town records contradict one important fact of the anonymous writer. At the time of the conflagration, Foxboro actually had a private, "subscription only" fire department. In other words, if you didn't subscribe to the department, the membership had the option to take a vote whether to fight the fire or not. Since the eye witness reported that the fire burned for three hours and that no fire engines attended the fire, it can be surmised that the membership of the private fire department, whose equipment was housed only 500 yards away, voted not to report to the fire. Conjecture or not, exactly two weeks after the fire, on March 7th, 1862, the town voted to organize a municipal fire department. The ownership of the engine house, engine, hose reels, and hoses was conveyed to the town and the fire engine company, known today as the Foxboro Fire Department was established.

American Protective Association Foxboro 1895

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The American Protective Association was founded in 1887 by Attorney Henry F. Bowers in Clinton, Iowa. The A.P.A's goals included restricting Catholic immigration, making use of English a prerequisite to American citizenship, removing Catholic teachers from public schools and banning Catholics from public offices. The A.P.A. sponsored traveling lecturers, some of them ex-Catholic priests, to espouse its cause.
The secret oath taken by A.P.A members included the phrase, "...I furthermore promise and swear that I will not countenance the nomination, in any caucus or convention, of a Roman Catholic for any office in the gift of the American people, and that I will note vote for, or counsel others to vote for, any Roman Catholic, but will vote only for a Protestant, so far as may lie in my power."

In Massachusetts the A.P.A. was very active in Boston and several outlying towns, including Foxboro. In January 1895, Mr. E. H. Dunbar of the "Supreme Council" of the American Protective Association was invited to speak at the "Patriotic" rally held in the town hall. According to the Foxboro Reporter the rally was attended by a crowd that filled the hall to its utmost capacity. "The platform was decked in the national colors, and the altar in front was draped with the American flag, upon which rested the Holy Bible."

Dunbar was quoted stating, "The A.P.A. is organized to protect the flag, the school, and all our glorious institutions against the assaults of the Roman Hierarchy...that the religion of Roman Catholics is a gigantic political scheme as now conducted in this country...that if the Pope should curse the United States, every Roman Catholic is absolved from his allegiance to the United States...for as long as Catholics owe a higher allegiance to a foreigner, they are unfit for public office in America."

Joining Dunbar on the platform were the ministers from the Congregational, Baptist, Methodist and Universalist churches. The Episcopal minister refused to attend. When asked to answer why he was not on the platform with the other Protestant ministers, Rev. Horace Hall Buck answered the question in a Sunday sermon titled "Religious Toleration V.S. the Principles of the American Protective Association." Rev. Buck stated that he could not endorse the methods of the A.P.A. because, "...The principles of the Association if successful would overthrow the foundations of our government and would threaten the life of our country, especially if their members are determined not to vote for any man who is a Roman Catholic, for any office. Did you not hear the scurrilous names which were given to the whole Roman priesthood that evening or the sneers at the reverence of the Roman Catholic Pope?"

The following week an unsigned letter in response to Rev. Buck's explanation was published in the Reporter. The author wrote, "The Roman Catholic never recognized any authority above the Pope; therefore they should never hold office, nor vote, in this country, until they renounce his authority."

Several weeks later a second A.P.A. rally was held again in the town hall. Rev. Scott F. Hershey of Boston delivered a lecture titled "Jesuit Rule and Ruin in Washington." He stated the "...tendency of the Roman Catholic Hierarchy and Papacy is to lead us back into the Dark Ages, and to the tyranny of that power in terrorizing the present age by its bigotry, ignorance, and superstition that always rules where the papacy has full control." Hershey told the audience he "...hoped the day would soon come when every state would have laws requiring the opening of every convent or nunnery to public official inspection...that Roman Catholics can no longer afford to be slaves of their priests."

After this meeting the Reporter published a letter signed by William E, Shannessy. "The Catholic Church claims to be the only true church, and to them is due all the advancement for the improvement of Mankind. Does not their claim seem ambiguous, when we see such specimens of manhood that come to us from foreign countries where they have had control since the Christian era, and the nearer to the Vatican the more ignorant." A second letter signed by "An American Protestant" stated, "So many young Catholic born Americans have broken away from their Church...they are to an extent, the hoodlums of our towns and cities and fill our jails and prisons, seemingly fearing neither God nor man."

In July 1895, Rev. Joseph Slattery, a former Catholic priest, who became a Baptist minister was invited to speak at another "Patriotic Rally" held at the Town Hall. Slattery and his wife, known as "Sister Mary Elizabeth in the Convent" had recently returned from delivering lectures in Waco, Texas and Savannah, Georgia. Slattery was nationally known for his flamboyant, tell-all, "For Men Only" lecture while dressed in his former Catholic vestments. His lectures were mainly accusations against the Roman Catholic Church and its "Romish conspiracy."

Slattery’s lecture was titled, "Satolli, The American Pope, or Rome's Attitude Toward Liberty, As Exemplified by the Savannah Riot." He stated that Cardinal Satolli, the Vatican Papal Delegate who was visiting the United States at the time "...had left seventy-five percent of the people of his own country (Italy) an illiterate mass of beings, and came over to America to teach you and I how to educate our children." Summarizing his theme Slattery said, "I do not object to a Roman Catholic because he is Catholic, but because he bows in allegiance to a foreign potentate, and makes the will of the Pope first, his country second, and while this is the case he is not worthy to hold public office."

Slattery was so well received by the audience that several weeks later he returned to Foxboro accompanied by his wife to present three more lectures. Rev. Slattery's "For Men Only" topics were "Why I Left The Roman Catholic Priesthood and What I Saw Therein," and "The Secret Theology of the Confessional." The lecture of his wife, Sister Mary Elizabeth in the Convent, "For Ladies Only" was titled, "Secrets of Nuns, and the Confessional Exposed."

At its height in 1896, the APA claimed 2,500,000 members. But the loss of prestige due to several notable embarrassments in national politics, coupled with local councils increasingly failing to meet and the state organizations becoming inactive, by 1900 the American Protective Association ceased to exist.

Knight of Columbus Burned Out of Town 1899-1904

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The first Knights of Columbus charter was incorporated under the laws of Connecticut on March 29, 1882. The organization is named in honor of Christopher Columbus and is dedicated to the principles of Charity, Unity, Fraternity, and Patriotism. The first council in Massachusetts was established in Boston on April 10, 1892 and one of the first councils established in southeastern Massachusetts was the Foxboro Council 409.

In the Autumn of 1898 work was begun simultaneously in Foxboro and Mansfield to organize councils of Knights of Columbus. When interest in the undertakings had been thoroughly aroused, it was evident to those at the head of the movement that due the number of Catholic men in the area one council for both towns was the best strategy. Throughout the following spring negotiations between the aspirants of the two towns and representatives of the State Council met concerning organizing a council.

On March 7, 1899 at the National Convention of the Knights of Columbus in New Haven, Connecticut it was announced that the Knights of Columbus will soon come into existence in Foxboro. The Foxboro Reporter described the June 7, 1899 ceremony establishing the council. It newspaper reported, "Early Saturday morning a delegation from Quincy arrived on a special train and was quartered in the Cocasset House. Another delegation arrived from Norwood on two special electric cars. Delegations also arrived from Hyde Park, South Boston, and Attleboro. The ceremonies lasted until 9:30 PM that evening. There were thirty-four charter members including: James W. Brennan as Grand Knight; George C. Shields as Deputy Grand Knight; and Fr. Broderick as Chaplain. The council was organized under the name "Foxboro Council #420." The thirty-four charter members were almost evenly divided between Foxboro and Mansfield. Transportation between the two towns was easily facilitated by the electric trolley line. The quarters for the Knights of Columbus is located on the second floor of William's and Appleby's Hall on Cocasset Street."

During the next three years the organization was known for holding dances for entertainment and raising funds. A typical dance was attended by about fifty to seventy-five couples. There would be a musical concert, dancing, a grand march, and dinner would be served at midnight. A special evening was the annual "Ladies Night." Typically, the hall was decorated throughout with banners, flags, and the organizations motto, "Equity; Unity; Charity; and Hail, Columbus."
In early 1902 the Foxboro Reporter described the attempted and later successful arson of the Knights of Columbus meeting hall, "The building had two weeks earlier been the scene of an attempted arson, a lighted candle being placed in a box of excelsior in the rear, the latter being soaked in oil. Fortunately the candle extinguished... Two days later the meeting hall was destroyed when the William's and Appleby's Block was torched. When the firemen arrived, the door at the main entrance to the stairway was found unlocked and the flames were making good headway at the right and the back of the above door where there is every indication that the incendiary commenced and completed his preparations."

The article bespoken the formerly unmentionable asking, "Is it not time that something was done to stay the destruction of property in Foxboro through evident incendiarism? There is no doubt in anyone's mind but this is the cause of these recent fires as well as several of the previous ones within the past two years...efforts to solve the mystery of incendiary fires in Foxboro during the past two or three years, has been in vain thus far." In1900 between the first week of March and the end of June there were eighteen suspicious fires in Foxboro which destroyed not only barns, shops in the center of town, large tracts of forest but also the Union Straw Works and the Town Hall.

Undeterred, two weeks after the fire the Knights of Columbus held their third annual "Ladies Night" in the Odd Fellows Hall. Over a hundred and twenty-five couples attended the affair. As if in defiance of their situation the Foxboro Reporter stated, "The Charter if the K of C that passed through the recent fire occupied a prominent place in front of the principal platform. This Charter with its frame was considerably scorched; in fact the whole Charter showed the ravages of the fire, but nearly the entire work is still legible, and is a valuable souvenir of that memorable fire."

During March 1904, in response to the stress and fear of safety for themselves and their families, the membership of the Knights of Columbus voted unanimously, "to hereafter hold the meetings of the Council in Gifford's Hall in Mansfield." Two years later on June 4, 1906 the Foxboro Council was changed to the Mansfield Council 420. Sixty-four years later during the latter part of February 1968 organizational meetings were held concerning forming a new Foxboro Council, Knights of Columbus. On May 7, 1968 the Foxboro Council, Knights of Columbus 6063 was chartered.

Foxboro High School Graduation Problems 1900-1928

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Foxboro’s first town hall was erected in 1857. The original building served two vital functions. It house the municipal offices and provided the largest space venue for town meetings, church fairs, community dances and patriotic rallies.

In April 1865 Foxboro voted to establish a public high with the classrooms and graduation ceremonies held the town hall. It served in this capacity until 1900 when a fire consumed the building, leaving the Bethany Congregational Church as the only other venue large enough to host the high school graduation. This situation was fine with students and families until 1916 when the newly assigned pastor at St. Mary’s informed the graduating seniors that they were forbidden to enter a Protestant church.

Fr. William J. McCarthy was assigned to St. Mary’s after serving twenty years at a parish in Lynn where his going away reception was attended by hundreds of former parishioners who awarded him a purse of $1,500 for a parting gift. Fr. McCarthy was respected in both the clerical and political sphere of activity. He was assigned to St. Mary’s to provide for the expanding pastoral and administrative care for Catholics at the Foxboro State Hospital, the State School for the Feeble Minded Children in Wrentham, the John P. Holland Vocation School for Disabled Veterans in East Norfolk and plan for the construction of a church for the Catholic community in Wrentham.

Walter Lillyman, the oldest living Catholic living in town when interviewed in1984 vividly recalled Fr. McCarthy as a political force in town when the Democrat Party was in power. Local postmasters were appointed on Congressional recommendation, and Fr. McCarthy, a staunch Democrat wielded much influence in this matter when there was a Democratic administration office. Lillyman remembered that Sunday Masses were always so packed that many of the faithful would be standing outside the doors. If Fr. McCarthy was presiding at Mass he would say from the altar, "You are not participating in the Mass if you are not in the church!" But all was forgiven at the offertory for the collection baskets were always brought outside! Fr. McCarthy was also sought after as a public speaker on Patriotic subjects. He is especially remembered for his Memorial Day speeches on the Common during WWI. In fact it was Fr. McCarthy who was called upon to deliver the address on the Common band stand to announce to the citizens of Foxboro the November 1918 abdication of the Kaiser Wilhelm II.

Fr. McCarthy’s strict position on not allowing Catholics to enter Protestant churches created a very awkward situation for the school committee, as well as the graduating seniors and their families. The controversy first reported in the local newspaper in a column "The Graduation Problem" was soon reported in several Boston newspapers with headlines such as, "Foxboro in the Throes of a Religious War," and "Majority Hold Own Exercises; Foxboro High Students Defy School Committee."

There were two Catholics among the sixteen students in the Class of 1916, Margaret Dolan and James Doyle, valedictorian and historian respectively. The school committee, learning that two members of the class, in view of their religion, must be excused from participation if Commencement was held in the Congregational Church, directed the class to change the venue to a public hall. Initially, a majority of the class dissented and voted to call off graduation. Several days later, that decision was rescinded in favor of conducting independent exercises after the closing of school, beyond all control by the authorities, and in the Congregational church which the school committee had declared should not be used for graduation purposes.

Over 700 people attended the independent ceremonies which followed the original graduation program with the exception of Margaret Dolan, valedictorian and James Doyle, historian, whose speeches were delivered by other students. The diplomas had been officially delivered to the class in the morning in the High School by the School Committee. At the independent graduation ceremony, in a formal manner, though not by a representative of the schools, the diplomas were delivered by Dr. Francis A. Bragg, whom the class had chosen to make the exercise complete.
This unfortunate situation was repeated annually, Catholic graduating seniors were not allowed to participate in the independent graduation exercises because of their faith, until the opening of the new Foxboro High School in 1928.

Ku Klux Klan Activities Foxboro 1924-1925

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Founded in the nineteenth-century South, the Ku Klux Klan attracted new adherents in the early 1900s, as increasing numbers of immigrants brought their own ethnic and religious traditions to the nation's cities and towns. At Klan rallies, speakers warned that "real" Americans were losing control of the country. Newcomers were taking over local government, the police, and the schools. The Klan claimed that foreigners, especially Catholics and Jews, would soon outnumber white, Anglo-Saxon Protestants. Something, the Klan insisted, had to be done about it.

Many New Englanders were receptive to this message. Workers in Maine, New Hampshire, and Vermont resented the influx of French Canadians, who were not only Catholic but also willing to accept lower wages than native-born workers. In Massachusetts and Rhode Island, anti-Irish prejudice reappeared as Irish Americans gained political power. Anti-Italian sentiment was also prevalent throughout southern New England.

Beginning in 1923 's small towns in eastern and central Massachusetts witnessed Klan meetings and cross-burnings occurring with some regularity. Both secret and public Klan meetings were held in Worcester County towns, including Berlin, Clinton, Gardner, Holden, Shrewsbury, Marlborough, Upton, Paxton, Charlton, West Brookfield, and Spencer; Middlesex County towns including Framingham, Littleton, Medford, Natick; Sudbury; Bristol County towns of Taunton and Easton; Scituate in Plymouth County; and Norfolk County in the towns of Millis, Natick and Foxboro.

Senator John F. Kennedy aptly described the era in a speech at the National Conference of Christians & Jews, Inc., on February 16, 1956. Kennedy stated that the resurgence of interest in the Klan’s message was directly related to the "pre-convention campaign of the Democratic Party of 1924, when intolerance had again raised its ugly head - not because of the religious affiliation of any candidate but because of the whole problem of racial and religious hatred and the powerful groups who fostered it. The Ku Klux Klan was a potent force in American politics in 1924, numbering an estimated 5 million members in 45 states. Hate-mongering was their business; "America for the Americans" was their slogan; and post-war fear and distrust of our allies, our former enemies and the new Communist movement provided their atmosphere. Negroes were lynched - Catholics were flogged - Jews were tarred and feathered - immigrants were excluded - and it was all done in the name of the Lord."

One of the first documented crossing burnings in southeastern Massachusetts during this era took place in Foxboro. In an article titled "Flaming Cross brings Police to Robinson Hill late Sunday Night." the September 15, 1923 edition of the Foxboro Reporter reported, "An autoist passing through town last Sunday night reported that a flaming cross was in evidence on the top of Robinson Hill and he thought the Ku Klux Klan might be responsible for it. Officer Fred W. Pettee immediately went to the place with the first truck and found a cross six fee long and four feet wide had been made of seasoned fence rails, saturated in kerosine and then erected on th4e highest point of the hill and set on fire. No person was there and three young men from Mansfield were in the vicinity and they were gathered in and Chief White called. The police put the young men through the third degree but they would not admit their guilt and were allowed to go on their way."

The crossing burning was probably a direct result of the mass publicity campaign preceding a major recruiting drive of the Ku Klux Klan which was held at Mechanic’s Hall in Worcester on September 23, 1923. The event featured F. Eugene Farnsworth, Chief of the Loyal Coalition and King Kleagle of the realm of Maine. The Boston Globe reported that "...a crowd of 25,000 surged through the streets surrounding Mechanic’s Hall. The speakers inflamed the audience of 2,500 members or prospective members of 2,500 members with claims that Catholics were overtaking the city's government and police force and that the majority of public school teachers were Catholics. " One of the speakers was quoted, "When Worcester folks see 20,000 to 30,000 Klansmen in uniform parading the streets of Worcester, and this time isn't far off, then we will definitely be ready for action."

It was the summer months of 1924 that witnessed an increase in Klan activities in Foxboro. The local paper reported that the police in town were being kept busy removing KKK posters in the center of town. Several residents recalled stories that directly involved their parents. The late Frank Bagley told the story of when an angry crowd of Ku Klux Klan members dressed in regalia had gathered on the lawn of St. Mary’s Church. The newly appointed pastor, Fr. Michael A. Butler rushed from the rectory stood with a gathering of parishioners on the front steps of the church until the crowd dispersed. Speaking about this same event the late Vincent Igo added a comical vignette. The vitriolic leader of the local Klan, his identity hidden by hood and robe, was noticed to be wearing an expensive pair of white and brown wing-tip shoes. Later that week the leader’s identity became embarrassingly public knowledge when these same shoes were seen sticking out from beneath a haircut apron covering a town official and local businessman sitting the local barbershop chair.

The late Al Fitzpatrick, who lived most of his life in the house directly across the street from the old St. Mary’s Church, added to this story . He recalled that several weeks after the stare-down incident between Fr. Butler and the KKK, a burning cross was ignited on the lawn of the church. His father saw the flaming cross through the window soon after being lit. His father ran across the street, kicked the burning cross to the ground and stamped out the fire. Returning home, Fitzpatrick remembered his father saying "If I catch the person who did this I will ring his neck with my bare hands!"

As the November 1924 Presidential election neared local Klan activity increased. On October 3, 1924 the Mansfield News reported on a Ku Klux Klan rally that took place in Norton, "Several Mansfield people passing through Norton Sunday about 4:30PM stopped to inquire about a large gathering near St. Mary's Catholic Church on the Taunton Road and found an open air meeting of the Ku Klux Clan in full swing. In fact it is said that twenty initiates were signed up by a young man whose name is unknown. The alleged Klansmen came from Brockton, Rayhnam, Taunton, and Easton. The Majority were young men...no local residents on hand...Chief of Police Benjamin Scalon was on to resolve order, but had nothing to do in that line."

The late Clarence Dacy, former Mansfield resident and historian, witnessed a KKK Karavan driving through down town Mansfield during this era. Dacy recalled, "It was a Saturday night, a night commonly popular for shopping for local Mansfield residents. Approximately ten automobiles both Sedans and touring cars came down the old Route 106 from Easton. They drove through the center of town, many dressed in full KKK regalia, sheets and hoods, tooting their horns and cheering. Attached to the radiator of the lead touring car was a large cross illuminated by red, white and blue electric lights. They continued down Main Street on to Norton where they returned to Easton were the Klavern was based.."

The largest gathering of the Ku Klux Klan ever held in New England took place at the Agricultural Fairgrounds in Worcester on October 19, 1924. The "Klanvocation" of Klansmen in sheets and hoods, new Knights awaiting a mass induction ceremony, and supporters swelled the crowd to 15,000. The Klan had hired more than 400 "husky guards," but when the rally ended around midnight, a riot broke out. Klansmen's cars were stoned, burned, and windows smashed. KKK members were pulled from their cars and beaten. Klansmen called for police protection, but the situation raged out of control for most of the night. The violence after the meeting had the desired effect. Membership fell off, and no further public Klan meetings were held in Worcester.
Toward the end of the decade, corruption and sex scandals among the national leadership discredited the high and mighty message the Klan was trying to promote, and membership numbers sharply dropped. The violence that ensued after the Worcester Klanvocation became more and more a reoccurrence at future KKK rallies. By the end of 1925 Ku Klux Klan meetings and rallies had all but disappeared from Massachusetts. But the memories of these past events live on a lessons to be learned..