USA > Pennsylvania > Adams County > Conewago in Adams County > Conewago : a collection of Catholic local history : gathered from the fields of Catholic missionary labor within our reach. > Part 4
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We cannot trace all the early Catholic settlers. Many of their families have long since died out ; and others were among the emigrants that drifted westward with the ever- flowing tide from here. Their descendants can be found to this day along the mountains and through the valleys of west- ern Pennsylvania, Maryland and Virginia. They were the Catholic pioneers of those places. By 1730, there must have been twenty-five Catholic families scattered through this part of the Provinces. The records on the oldest tombstones part- ly preserved, show births as early as 1696 and the earliest death in 1725. They may have belonged to the older Mary- land settlements.
Just as difficult is it to trace the first missionary labors in this mission. It is the gate which opened the route of travel for the missionaries into Pennsylvania, between Mary- land and New York. There is a vague tradition, with hardly
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ground enough to record it, that the Jesuits were not the first priests to penetrate the forests of southern Pennsylvania .- The Franciscans, at an early period, and for a short time, had charge of the Maryland missions. The Recollects were with the French on the western frontier, but hardly early enough to antedate the JJesuits. The earliest missionary labor was among the Indians. Through here, on into Maryland, the Indians were more or less connected with the northern tribes among which the Jesuits were most successful at a very early date. Conewago was within twenty-five and fifty miles of some of the oldest Maryland missions ; and the Indians through here being wandering subjects to other nations, probably hav- ing some knowledge and instruction from the St. Lawrence missions, the Maryland missionaries were almost sure to find their way among them. This valley is on the direct route between Maryland, Philadelphia and the north. The earliest connection and communication came through here.
The accounts of the early missionary labors in the Prov- mces are very meagre. We do not know what may be pre- served in the archives of the Society of Jesus.
Upon the best authority it may be stated that the Fran- ciscans, Revs. Polycarp Wieksted and James Haddock, did some missionary work through Pennsylvania and Maryland. The Franciscans were sent into Maryland by the Propaganda, but abandoned the mission about 1673-5. Rev. Basil Hobard died in Maryland in 1698, and Rev. James Haddock labored there as early as 1700, and died before 1720.
The Jesuits, Revs. Thos. Harvey, Henry Harrison and Charles Cage were in New York before 1700. Rev. Thos. Harvey was in Maryland in 1693, and died there in 1719, aged 84. Martin I. J. Griffin, Esq., who is so successfully rescuing the Catholic history of Philadelphia from oblivion, believes that Thos. Harvey is the priest spoken of in The Re- cords of the Society of Jesus, (by Henry Foley, S. J., Vol. III., p. 354,) as having " traveled on foot " from new York to Mary- land, after the suppression of Catholics in New York in 1690.
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In the will of Peter Debuc, who died in Philadelphia in 1693, there is a bequest of fifty pounds to " Father Smith, now or late of Talbot Co., Md." It is the belief of several Catholic writers that " Father Smith " was no other than Rev. Henry Harrison. In the early history of this country, priests were often compelled to travel under assumed names and in various disguises.
It has been asserted that Mass was celebrated in Phila- delphia before 1700, but Mr. Griffin has made close research and does not repeat the claim. Mass was celebrated there as early as 1708, probably by one of the fathers we have just mentioned.
The records of the English Province of the Society of Jesus say that Catholicity was introduced into Pennsylvania " about the year 1720," by Rev. F. Greaton and others. This declaration is repeated in two places in the Laity's Directory for 1822. Father Greaton was born in 1680, entered the Society of Jesus July 6th, 1708 ; was ordained and came into the Province of Maryland in 1719. His starting point most likely was old St. Inigoes. Rev. Thos. Harvey died in Mary- land in 1719, and probably Father Greaton took up the work where he left off. He built the first church in Philadelphia in 1732, and labored there until 1750, being Superior of the Missions in Pennsylvania and Maryland, which were associat- ed together. In 1750 he was recalled to Maryland, and died at Bohemia in 1752 or 1753.
If Catholicity was introduced into Pennsylvania about 1720, Conewago was the place. Besides the Indians who were friendly to the Catholics, there were births, deaths and marriages among Catholics in this settlement between 1720 and 1730. If there was a priest in the country he was here.
Many people place little confidence in tradition, but have we not our faith from tradition, as Jesus taught and the Apostles preached ?
Samuel Lilly landed at Chester before 1730, and in that year removed to Conewago where he had heard the Jesuits
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had a settlement for some time. There was no church or priest at Chester, and for that reason he came to Conewago, where there were Catholics and where he could practice his religion. He was born in 1699, died in 1758, and is buried in the family lot in Conewago Cemetery. Miss Sally Lilly, born in 1800, and living yet, is one of his descendants. Be- sides her memory, which is clear and distinct, there is a record of the Lilly family preserved, so that we are not depending upon tradition to establish the fact that the Jesuits had "a settlement " here before 1730.
As an example of what tradition says upon this question, we take the testimony of Peter Smith, Esq., which we regard as equally important with the Lilly evidence. Peter Smith was a descendant of the earliest German settlers, -- a very in- telligent gentleman, a pious and practical Catholic and good citizen. He was born in 1794; died April 9th, 1884. He was baptized by Father Pellentz, and enjoyed a personal ac- quaintance and friendship with Fathers Gallitzin, De Barth and Lekeu. One of his daughters, Anastasia, is Sister De Sales, of St. Joseph's, McSherrystown. His carliest recollec- tion was hearing it said that Father Josiah Creighton passed through the Conewago settlement in 1720, on his way to Philadelphia, dressed like a Quaker. Such intelligence could not have been derived from books, but is one of those tradi- tional reminiscences repeated from time to time, and as a fragment of the past, is handed down through the centuries. It will outlast this print itself.
Among those who came to the settlement with the Dig- geses, was Robert Owings, a surveyor. He was born in 1692 and died in 1759. He had a grant of five hundred acres, call- ed Bear Garden, by letters patent, dated Oct. Sth, 1733, from " The Right Honourable, Charles, Lord Baron of Baltimore, and Avalon," &c., " under the great seal of said Province." __ This tract bordered on Slagle's Run and the Little Conewago, and extended eastward, now three farms in possession of the Sneeringers. In the centre of the tract, on a slight elevation,
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was the colonial homestead of Robert Owings, Esq. It is a sacred place. There the first Mass was said, religious instruc- tion given, and the rites of the church performed. In a Cath- olic Province and a Catholic settlement, Catholics thus escap- ed the severity of the existing penal laws. There also was the first burying ground. It continued to be used for church purposes until the log church was built in 1740 or 1741, a , quarter of a mile southward, on a higher elevation, now oc- cupied by the Chapel of the Sacred Heart. We never look over this sacred ground, hallowed by ages and consecrated by memory and associations, without being almost moved to tears. When the ancient forests yet covered the present site of Conewago Chapel, the Holy Sacrifice was being offered on this sacred spot, and the Red Man there stood in awe and ad- miration of ceremonies more solemn than he had ever seen in his own native solitude. A mysterious holiness surrounds the place. Nobility itself may there await the call of the great King of the Universe, and consecrated hands there be folded away in the dust of ages.
Rest in peace, O Indian Warrior ! hidden foe never more will seek thee ; thy warfare over, thy forests gone, thy sons no more,-no trace of chief or brave is left !
Eternal rest, poor pilgrim you ! No father's dust is min- gled with your own ; no aged mother slumbers by your lonely side ; far off your native land-dim its sacred memory,-lost, unknown, forgotten, where old ocean rolls along the sands of Time ! O sweetly sleep, your work is done, your fields are green,-in peace your homes are blessed, and happy children play where first to its mother's breast your darling babe was pressed, and fondly lisped your own-a dear father's name !
O faithful shepherd, reign thou forever with the Keeper of the ransomed fold ; joys divine be ever thine ; heavenly peace and rest where no lambs stray and dangers threaten not the flock. Long since thy sheep were found, were sheltered, saved ! Upon us, weary wanderers, look down ! re- member ! pray !
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THE LOG CHURCH BUILT.
Father Greaton was Superior of the Missions in Pen- sylvania until 1750, with three Fathers assisting him. Rev. Robert Harding. S. J., came to this county in 1732, and labored through Maryland and Pennsylvania, and succeeded Father Greaton. Rev. Henry Neale, S. J., was one of Father Greaton's assistants, dying at St. Joseph's, Philadelphia, in 1748. Up to 1740, Conewago was not regularly visited by any priest, but from time to time by the several priests ou the missions in both Provinces. When the Germans settled the valley around Littlestown in 1734 and 1735, they passed a " Mass-house" near a dense swamp, through which they made their way, and where their tracks could be seen long afterwards. Rev. JJohn Ault, a late pastor of the Kreutz- Kirche congregation, wrote a full history of that settlement, in which he says that the Irish were not pleased because the Germans settled so near them in the valley. This feeling between the two elements in the valley did not come from religion or nationality, but arose from Digges' trouble with the settlers regarding the titles to their land.
At what time and under whom Conewago first became a Maryland mission, cannot be ascertained until the history of the older Maryland missions is written. According to what little knowledge we have of these, it is safe to say that Conewago was attended about once a month from a place in Harford County, Md., now or lately called " Hickory." How long such attendance dates before 1740, we are unable to say. If the Jesuits had any grant of land from Lord Balti- more, as is the common belief, it was made to these mission- aries through their Superior. We would rather think that the first grant of land at Conewago was made through the Carrolls ; that the greater portion was obtained from John Digges, and about one hundred acres at a much later period from Patrick McSherry. Not being able to see any of the
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deeds to these lands, we are not prepared to state the num- ber of acres held, but it is generally placed somewhere about five hundred, now divided off into three fine farms.
The Germans began to push across the Susquehanna as carly as 1730, and by 1740 there were a number of German families in the Conewago settlement, and a few scattered here and there in all the surrounding country. Among these people, two German Fathers were sent to labor. Rev. Theo. Schneider, S. J., a Bavarian, built the first church at Goshen- hoppen, soon after 1740. He was born in 1703, and entered the Society in 1721. Rev. Wm. Wapeler, S. J., built the log church at Conewago in 1741, as near as can be ascertained. These men were "full of zeal and prudence." Father Wape- ler was born in Westphalia, Jan. 22d, 1711, and entered the Society in 1728. Bishop Carroll says he converted and re- claimed many to the faith of Christ, during the eight years he remained in America. Bad health compelled him to re- turn to Europe. He died at Bruges in 1781. The log church of Father Wapeler's time was built so as to appear as a pri- vate dwelling, so as not to be an open violation of the string- ent penal laws then existing in the colonies, -the " best contrivances ever devised by the perverted ingenuity of man, for the degradation of the human soul and intellect." Thus Catholics were permitted to worship, not by the laws, but by public sentiment, which thus confessed its shame for the intolerant spirit of the mother country and its established church. Churches so built were called "Mass-houses," rather from suspicion than from public knowledge. The church at Conewago had three rooms, one in which services were held and two that were used for household purposes. Imagina- tion can hardly picture the poverty of this humble place of worship. Being a Catholic settlement, with friendly Protest- ant neighbors, there is no record of Catholics ever having been disturbed. Father Wapeler had purchased land for a church at Lancaster at the same time, but in consequence of fears of a war with France, he became an object of suspicion,
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and the matter having been brought before the Council by Gov. Gordon, it was abandoned for the time.
FIRST RESIDENT PRIEST.
About this period, 1750, the missions in Pennsylvania were just becoming established and their organization was assuming definite shape. This was probably the most trouble- some time for the church. Catholics were increasing in num- ber, and scattering wherever new settlements were being formed. The missionaries were few, in a strange country and climate ;- and these few mostly old and worn out. Means were wanting to carry on the work of building churches and pushing the missionary labor. It is said that up to the Revo- lution, only the churches in Baltimore and Philadelphia were able to make any contributions. Aid was extended through the Society in London, and some contributions to the mission- ary cause may have come from charitable individuals in Europe. The only record we have of this, is the report of Rev. George Hunter, Superior of the Jesuits, forwarded to Rev. J. Dennett in England, Provincial, in 1765. Conewago is called the mission of St. Francis Regis, with an annual in- come from the missionary plantation of twenty pounds, and twenty pounds more as aid from London. How long this aid was received, we have no way of ascertaining.
The unsettled condition of the country, the Indian troubles and the difficulties between the French and English regarding their possessions in the new world, all worked against the success of the missions. The Catholics suffered a great deal because of their friendship for the French. The suspicions of the English were unfounded, and the colonies never found truer friends than the Catholics. War was
.
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formally declared between the French and English in May, 1756. About this time it was alleged the French sent emis- saries through York and adjacent counties, to incite the Catholics to rise against their Protestant neighbors. If such an effort was made, it failed. The local histories here assert that five Swiss Catholic families joined the French, but it is not likely that they were impelled by such motives. They may have had friends or relatives among the French, and moved with them into the far western settlement where the French had their headquarters.
The Pennsylvania Archives give an account of an exam- ination by the authorities, who were suspicious that the Catholics in these missions might aid the French. Wmn. Johnston was examined, and testified that he came from Naaman's Creek, on the Delaware River, to Baltimore Coun- ty, Md., where he was sometime engaged in the service of Thomas Burgons and others, and attended at " Priest Neale's Mass-House." Father Neale was suspected of advocating the cause of the French against the English. When the struggle for Independence came, priests and people were among the first to sacrifice their lives and their property for the cause. It may not be out of place to state that Thos. Burgons allud- ed to in Wm. Johnston's examination, was no doubt the Burgoons family which at a later day Father Gallitzin rode many miles to visit in their sickness, an account of which his biographers give.
From a return made to Lord Louden, Commander of the British, April 29th, 1757, it appears that the number of Catholics in York County, such as received the sacraments, under the care of Matthias Manners, was 116 Germans and 73 Irish. It is impossible to tell how near correct this esti- mate was, but it is safe to say that it did not take in all the Catholics scattered through this section of the Provinces. The same enumeration gives the number of Catholics about Philadelphia and in Chester County, under Rev. Robert Harding ; those in Philadelphia County, Berks, Northampton.
-
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Bucks and Chester Counties, under Rev. Theodore Schneider ; and under Rev. Ferdinand Farmer (Steinmeyer) in Lancaster, Berks, Chester and Cumberland Counties,-in all 1365 .-- Cumberland County extended from the Susquehanna to what is now the border line between Maryland and Pennsylvania, and Father Farmer journeyed in his missionary labors through all this section and the State, into New York and New Jersey. Ile was an unfiring laborer. He came to Philadelphia in 1758, and died there in 1786.
Of Father Manners we know very little. He was the first priest stationed at Conewago, and his missionary field was large, taking in all this section of the States and extending westward along the mountains into Virginia. We do not know when he first came here, but he must have ministered on this mission up to 1758. It is said he was " a great man," and acted in the capacity of Provincial, but under what con- ditions and circumstances in the state the Society was in, we are not able to say. If even he was only Superior, there is no record to show who were his co-laborers. His proper name was Sittensperger. Why he officiated under an assumed name does not appear, but it might have been to avoid the inter- ference of friends in the old country, who might have been opposed to his conversion, or perversion in their estimation, as we learn from the similar experience of other priests. At that time it was customary in both countries to translate proper names into the language of the country of adoption ; and as Sitten in German is equivalent to Manners in English, Father Sittensperger may have thought it both mannerly as well as customary to Anglicize his name. That there was a graver cause than this, there is every reason to believe. At home at Conewago among his friends and those of the faith, he may have been known as Father Sittensperger, S. J. ; but on his travels among strangers he was doubtlessly only recog- nized as Mr. Manners, a gentleman traveling for some purpose or other, except to the few Catholics he met, who knew him as a Catholic priest. Those were not halcyon days for the poor Catholic priests or people.
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THE LOG CHURCH ENLARGED.
Since writing the last few chapters, we have discovered that Father Neale took up a tract of land at Conewago in his name. Rev. Henry Neale was an English Jesuit, arriving in this country in 1740, and doing missionary work as assistant to Father Greaton, of St. Joseph's, Philadelphia. In 1747, he took up 121 acres at Goshenhoppen, Berks County. He died in 1748, and was buried near the church in Philadelphia. This tract, no doubt, is the large body of land now held by the Society, and was then part of Digges' Choice.
Up to the Revolution the church had no head or organi- zation in this country. The Jesuits were the principal mis- sionary workers in the eastern States. The Society was being persecuted in Europe, and was eventually suppressed, in 1773, though it was an act of compulsion, never carried out except in appearance as a matter of policy. The members of the Society in this country continued to live and labor under their rules, as the troublesome circumstances would best permit .- They were governed by the representative of the Superior of the Society who resided in London. The Provincial or rep- resentative so appointed resided at St. Thomas' Mission, near Port Tobacco, in Maryland, still the residence of the Superiors, or so at least up to the recent formation of the tri-State pro- vince of Maryland, Pennsylvania and New York. We do not know that there is any record, giving the names and dates of appointment of the first Superiors in this country. Probably Rev. John Williams, an English Jesuit, was Superior as early as 1763 ; Father John or George Hunter as early as 1765, and Superior and Vicar-General in 1794, according to Scharff .--- Father John Lewis was Superior some time during the revo- lutionary period. As we have said before, there seems to be no definite record of the early missionary priests. Baltimore itself was only a station before the Revolution, supplied once
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a month from White Marsh. When we compare the church to day with the missionary field at that time, we are astonish- ed at the labor they performed and the hardships and incon- veniences they underwent. Now the church has Bishops and Archbishops, a Cardinal ; thousands of churches and priests ; colleges, seminaries and religious institutions, and all the com- forts and conveniences of a progressive age and of a powerful country. The poor missionaries left their homes and were driven from their country ; they came into the new settle- ments, strangers among strangers, without any churches or congregations or friends, looked upon with suspicion by the people and hampered and persecuted by the laws; but they held their ground, performed a noble work in guarding the infant church and building up what is now the mightiest re- ligious structure in America. May the church never forget her founders,-the poor, scattered Catholics, and the daring, persevering missionaries. They lived, labored and died for the faith. All honor to them, and may God increase their reward for all the ages of eternity. How much we have ! how little we do! How little they had; yet what wonders did they not accomplish.
In 1758, June 9th, four priests arrived in the Maryland missions from England. They were James Frombach, James Pellentz, John Williams, but who the fourth was we are not certain. Father Christopher Andrews lived with Father Pel- lentz for nearly forty years, " a faithful servant," and died at Conewago Nov. 2d, 1799, at the age of nearly one hundred years. We may suppose that he was one of the company of four, but are not certain. Father Frombach succeeded Father Manners as Superior, and remained at Conewago ten years. He spent a year and a half at Lancaster, and then went to Frederick, from which place his missionary travels extended through western Maryland into Virginia, as far as Winchester. He was a model missionary priest, an example of every vir- tue, - mild. patient, modest, obedient, pious and zealous. His death record is entered at Conewago, Aug. 27th, 1795. Ile
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died of a contagious fever ; some say at St. Inigoes, Md., which may agree with the record of his death, " in comitatu Mariae, in Marylandia."
Father Frombach was assisted while Superior of Cone- wago by Father Detrich, a French gentleman, during whose time an addition was built to the old church, and another small room attached thereto. Father Pellentz's name also appears, especially on the different missions, so that he most likely made Conewago his home from 1758 to 1768, and went out on the surrounding missions,-Frederick, Hagerstown and the valleys along the mountains. He succeeded Father From- bach as Superior. Father Andrews was no doubt his assist- ant, both on the missions and after he became Superior. It is sad to think that so little knowledge is preserved of these Fathers and their labors. We know that they rode on horse- back many miles to visit the sick and minister to the wants of the Catholics, that they had to undergo many hardships and dangers, but beyond this little else is known. Whatever information may be gained from kind friends who are inter- ested and better informed on such matters, we shall be only too glad to give later on.
THE SACRED HEART BUILT.
The Revolutionary period was one of trial and gloomy foreboding for the colonists, and especially so for the Catho- lies. War with the mother country cut them off from all communication or authority with the church in Europe and the head of the Society in England. There were dangers to be feared from such freedom from authority, but in greater straits than this the church had found able men raised up for its rescue. So with the infant church in the colonies. Among the few priests were men of strong mind and determined purpose,-men of example and judgment, who by their labors
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