Part 7 of my continuing series on great Jesuits in American history. Born in Montreal on April 7, 1737, Pierre Gibault early in life decided that he wished to be a Jesuit missionary priest. Ordained on March 18, 1768, he was appointed by the Archbishop of Quebec to be the Vicar General of the Illinois country. Father Gibault arrived in Kaskaskia in Illinois on September 8, 1768. His flock consisted of French settlers, Indian converts, and members of the 18th Royal Irish Regiment who were temporarily stationed there.
As Vicar General of Illinois, Father Gibault had responsibility for a huge expanse of territory making up modern day Illinois and Indiana, very sparsely populated and with vast distances between the main settlements of Kaskaskia, Vincennes, Cahokia, Peoria, Saint Genevieve, Quiatenon and Saint Joseph. When he first arrived in Vincennes, the local inhabitants, desperate for a priest, greeted him with the cry, “Save us Father; we are nearly in Hell!” The territory was quite dangerous, and as Father Gibault rode the circuit, he always carried with him a musket and two pistols.
Father Gibault toiled away at his frontier outposts until history intervened in the form of George Rogers Clark who led a force of Virginians in 1778 to conquer the Illinois from the British during the American Revolution. After Clark and his men arrived in Kaskaskia, Father Gibault had a meeting with Clark in which he said that he supported the American cause, but that he wanted assurances that the Catholic faith would be respected by Clark and his men. Clark told the priest that freedom of religion was enshrined in Virginia law, and he also advised Father Gibault of the treaty between France and America.
Father Gibault threw his support to the Americans. He helped rally the French settlers to the cause of the Americans, encouraged the men to enlist with the Americans, and out of his private resources helped pay for the cost of the American campaign in the Illinois country. When Clark set out to reconquer Vincennes from the British, Father Gibault blessed the mixed French and American force. A post tomorrow will detail the campaign of George Rogers Clark, which resulted in the conquest of what became the Northwest territory for the US. Continue reading
I loved these schoolhouse rock videos when they were first broadcast back in the Seventies right before the bicentennial. Among a fair number of kids I knew they sparked an interest in history. Of the videos, I believe No More Kings has the catchiest tune. For a cartoon, The Shot Heard Round the World does a fairly good job of conveying information about the Revolution in a very short span of time: it manages to include the opening battles of the war, Washington as the central figure of the war, the role of the militia, the endurance of the Continentals, the battle of Trenton, Valley Forge, the frequent defeats of the Americans, the importance of diplomacy and foreign intervention, and the decisive victory at Yorktown. Fireworks is a nice opening view of the Declaration for kids. If readers have kids, or if, like me, part of them has never really grown up, watching these cartoons can be a good way to get into the Fourth of July spirit !
It is a pity that Errol Flynn during the Golden Age of Hollywood never had the opportunity to do a biopic on Joshua Barney. Barney’s life was more adventuresome and filled with derring-do than the fictional characters that Flynn portrayed.
The scion of a Catholic Maryland family, Barney was born on July 6, 1759 in Baltimore, one of 14 children. At 10 he announced to his startled father that he was leaving school. His father found him a job in a counting shop, but Barney refused to spend his life chained to a desk. He left his father’s farm at 13 to seek his fortunes on the sea. He became an apprentice mate on the brig Sydney engaged in the Liverpool trade. The captain of the brig died suddenly on a voyage to Europe and the 14 year old Barney assumed command and successfully completed the voyage.
Like many intellectual men in Revolutionary America and Western Europe, Alexander Hamilton bought into the Deist ideas of a Creator, but certainly not a Creator who needed a Son to rise from the dead or perform miracles, and certainly not the continuous miracle of the Eucharist. Most leaders of the American Revolution were baptized Anglicans who later in life rarely attended Sunday services, the exception being George Washington. The first President was the rare exception of a Founding Father who often attended Anglican-Episcopal Services, though he occasionally did leave before Holy Communion, which many intellectuals in the colonies (and most of England) decried as “popery.”
Hamilton was a unique man, who unlike many of the Revolution was not born in the colonies, but in the Caribbean and was born into poverty at that. He was practically an orphan as his father left his mother and she subsequently died from an epidemic. At a young age Hamilton showed so much promise that the residents of Christiansted, St Croix (now the American Virgin Islands) took up a collection to send him to school in New England. As a child, Hamilton excelled at informal learning picking up on what he could from passersby and those who took the time to help him. In August of 1772, a great hurricane hit the Caribbean. Hamilton wrote about it in such vivid detail that it wound up being published in New York.
It was at this point that the residents of Christiansted answered the local Anglican pastor’s request and enough money was raised to send Hamilton to school in the colonies. While in school, Hamilton would excel and wound up in the Revolutionary Army as a young officer. By the time of Yorktown, General Washington thought enough of the 24 year old to have him lead a charge on one of the redoubts of Yorktown. It was here that the “Young Americans” and their French counterparts on land and sea, overwhelmed the British and the world turned upside down.
Based on the just war doctrine first enunciated by Saint Augustine, the American Revolution was a just war.
Over the centuries the precise content of the just war doctrine has varied. The classic definition of it by Saint Thomas Aquinas is set forth in Part II, Question 40 of his Summa Theologica:
“I answer that, In order for a war to be just, three things are necessary. First, the authority of the sovereign by whose command the war is to be waged. For it is not the business of a private individual to declare war, because he can seek for redress of his rights from the tribunal of his superior. Moreover it is not the business of a private individual to summon together the people, which has to be done in wartime. And as the care of the common weal is committed to those who are in authority, it is their business to watch over the common weal of the city, kingdom or province subject to them. And just as it is lawful for them to have recourse to the sword in defending that common weal against internal disturbances, when they punish evil-doers, according to the words of the Apostle (Rm. 13:4): “He beareth not the sword in vain: for he is God’s minister, an avenger to execute wrath upon him that doth evil”; so too, it is their business to have recourse to the sword of war in defending the common weal against external enemies. Hence it is said to those who are in authority (Ps. 81:4): “Rescue the poor: and deliver the needy out of the hand of the sinner”; and for this reason Augustine says (Contra Faust. xxii, 75): “The natural order conducive to peace among mortals demands that the power to declare and counsel war should be in the hands of those who hold the supreme authority.”
Secondly, a just cause is required, namely that those who are attacked, should be attacked because they deserve it on account of some fault. Wherefore Augustine says (Questions. in Hept., qu. x, super Jos.): “A just war is wont to be described as one that avenges wrongs, when a nation or state has to be punished, for refusing to make amends for the wrongs inflicted by its subjects, or to restore what it has seized unjustly.”
Thirdly, it is necessary that the belligerents should have a rightful intention, so that they intend the advancement of good, or the avoidance of evil. Hence Augustine says (De Verb. Dom. [*The words quoted are to be found not in St. Augustine’s works, but Can. Apud. Caus. xxiii, qu. 1]): “True religion looks upon as peaceful those wars that are waged not for motives of aggrandizement, or cruelty, but with the object of securing peace, of punishing evil-doers, and of uplifting the good.” For it may happen that the war is declared by the legitimate authority, and for a just cause, and yet be rendered unlawful through a wicked intention. Hence Augustine says (Contra Faust. xxii, 74): “The passion for inflicting harm, the cruel thirst for vengeance, an unpacific and relentless spirit, the fever of revolt, the lust of power, and such like things, all these are rightly condemned in war.”
The most recent formulation of the Just War doctrine for the Church is set forth in the Catechism at 2309: Continue reading
Charles Carroll of Carrollton was a delegate to the Continental Congress and later United States Senator for Maryland. He was also the only Catholic to have signed the The Declaration of Independence. One of the wealthiest men in the colonies, it is reported that — upon fixing his signature,
a member standing near observed, “There go a few millions,” and all admitted that few risked as much, in a material sense, than the wealthy Marylander.
(The Life of Charles Carroll of Carrollton, 1737-1832, by Kate Mason Rowland).
A new biography, American Cicero: The Life of Charles Carroll (Lives of the Founders) (ISI) will be published in February 2010. (Tip of the hat to Carl Olson). The author, Dr. Bradley J. Birzer, was recently interviewed by the Washington Times:
In my family each year we have a group reading of the Declaration of Independence. The kids enjoy it and so do Mom and Dad. Each year I am struck by a timeless quality of the words.
“We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness. — That to secure these rights, Governments are instituted among Men, deriving their just powers from the consent of the governed, — That whenever any Form of Government becomes destructive of these ends, it is the Right of the People to alter or to abolish it, and to institute new Government, laying its foundation on such principles and organizing its powers in such form, as to them shall seem most likely to effect their Safety and Happiness. Prudence, indeed, will dictate that Governments long established should not be changed for light and transient causes; and accordingly all experience hath shewn that mankind are more disposed to suffer, while evils are sufferable than to right themselves by abolishing the forms to which they are accustomed. But when a long train of abuses and usurpations, pursuing invariably the same Object evinces a design to reduce them under absolute Despotism, it is their right, it is their duty, to throw off such Government, and to provide new Guards for their future security.”
Something for the weekend. I have been thinking a lot about the American Revolution this week. One of the most popular ballads during that war was Johnny Has Gone For A Soldier. Sad like most Irish tunes, it captures well the bitter partings that war always causes. Dedicated to Major Andrew McClary, New Hampshire militia, and all the patriots who went to be soldiers and who never came back from that war.
“For I must do it justice; it was a complete system, full of coherence and consistency, well digested and well composed in all its parts. It was a machine of wise and deliberate contrivance, as well fitted for the oppression, impoverishment and degradation of a people, and the debasement of human nature itself, as ever proceeded from the perverted ingenuity of man.”