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William Matthews (priest)

From Wikipedia, the free encyclopedia

The Very Reverend
William Matthews
Black and white portrait drawing of Matthews from the waist wearing a stole and looking at the viewer
Engraving of William Matthews by George Parker, 1868
7th President of Georgetown College
In office
February 28, 1809 – November 1, 1809
Preceded byFrancis Neale
Succeeded byFrancis Neale
Personal details
Born(1770-12-16)December 16, 1770
Port Tobacco, Maryland Colony, British America
DiedApril 30, 1854(1854-04-30) (aged 83)
Washington, D.C., U.S.
Resting placeMount Olivet Cemetery
RelationsAnn Teresa Mathews (sister)
Alma mater
Political partyFederalist Party, Whig Party
Orders
OrdinationMarch 29, 1800
by John Carroll

William Matthews (December 16, 1770 – April 30, 1854), occasionally spelled Mathews,[a] was an American who became the fifth Roman Catholic priest ordained in the United States and the first such person born in British America. Born in the colonial Province of Maryland, he was briefly a novice in the Society of Jesus. After being ordained, he became influential in establishing Catholic parochial and educational institutions in Washington, D.C. He was the second pastor of St. Patrick's Church, serving for most of his life. He served as the sixth president of Georgetown College, later known as Georgetown University. Matthews acted as president of the Washington Catholic Seminary, which became Gonzaga College High School, and oversaw the continuity of the school during suppression by the church and financial insecurity.

Matthews was vicar apostolic and apostolic administrator of the Diocese of Philadelphia during a period of ecclesiastical turmoil. He was a co-founder and president of the Washington Library Company for thirteen years—the first public library in the District of Columbia. He also was co-director and trustee of the District of Columbia Public Schools, where he was one of the superintendents of a school. He played a significant role in the founding of Washington Visitation Academy for girls, St. Peter's Church on Capitol Hill, and the parish that now includes the Cathedral of St. Matthew the Apostle.

Matthews was involved in Catholic charitable organizations as well; he was the founder and president of St. Vincent's Female Orphan Asylum and the co-founder and president of St. Joseph's Male Orphan Asylum.

He was born into a prominent Maryland family and became a close adviser to Archbishop John Carroll, the first Catholic bishop in the United States. He became well connected with the capital's political elite, and was chosen to preside over the first Catholic ceremony in the White House, and the only Catholic wedding in its history. He believed that because Catholics enjoyed the freedom to practice their religion in the United States under the Constitution, they had a duty to contribute to the "moral and physical good" of their communities. He staunchly opposed slavery. For his contributions to religious and civic life, Matthews was informally known as the "patriarch of Washington."

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  • The Seed Of Discrepancy (William Branham 65/01/18)

Transcription

>>WHAT A THRILLING LIFE AWAITS YOU. >>THE ACQUISITION OF KNOWLEDGE IS A SACRED ACTIVITY. >>A TRULY EDUCATED MAN NEVER CEASES TO LEARN. >>THE FUTURE IS IN YOUR HANDS. THE OUTCOME IS UP TO YOU. >>THIS BYU DEVOTIONAL ADDRESS WITH KRISTIN MATTHEWS WAS GIVEN ON AUGUST 6, 2013. GOOD MORNING, BROTHERS AND SISTERS. MY NAME IS SANDRA ROGERS, AND I HAVE BEEN ASKED TO CONDUCT TODAY'S DEVOTIONAL. THIS MORNING WE WILL HAVE THE OPPORTUNITY OF HEARING FROM KRISTIN MATTHEWS, A PROFESSOR OF ENGLISH. WE EXTEND A SPECIAL WELCOME TO SISTER MATTHEWS' FAMILY MEMBERS AND FRIENDS WHO HAVE JOINED US. KRISTIN L. MATTHEWS IS A PROFESSOR OF ENGLISH AND IS THE AMERICAN STUDIES PROGRAM COORDINATOR, TEACHING COURSES IN AMERICAN LITERATURE AND CULTURE. PROFESSOR MATTHEWS RECEIVED HER BACHELORS DEGREE IN ENGLISH FROM BRIGHAM YOUNG UNIVERSITY AND EARNED A PHD FROM THE UNIVERSITY OF WISCONSIN-MADISON IN AMERICAN LITERATURE. PROFESSOR MATTHEWS SPECIALIZES IN TWENTIETH CENTURY LITERATURE AND CULTURE, PARTICULARLY COLD WAR FICTION AND FILM, WHILE HER SUB-SPECIALTY IS TWENTIETH CENTURY AFRICAN-AMERICAN LITERATURE. HER WORK HAS APPEARED IN A NUMBER OF JOURNALS, AND SHE IS CURRENTLY WORKING ON A BOOK PROJECT EXAMINING THE POLITICS OF READING IN COLD WAR AMERICAN LITERATURE AND CULTURE. PROFESSOR MATTHEWS HAS RECEIVED THE AMERICAN STUDIES PROFESSOR OF THE YEAR AWARD, THE ENGLISH DEPARTMENT TEACHING AWARD, AN ALBERT J. COLTON FELLOWSHIP FROM THE UTAH HUMANITIES COUNCIL, AND AN ALCUIN FELLOWSHIP FROM BYU. WHEN NOT AT WORK, SISTER MATTHEWS CAN BE FOUND READING A BOOK, CHEERING ON THE GREEN BAY PACKERS, HIKING IN THE MOUNTAINS, PLAYING THE PIANO, OR SINGING WITH A JAZZ COMBO. NOW WE'LL HAVE THE OPPORTUNITY OF HEARING FROM SISTER KRISTIN MATTHEWS. GOOD MORNING, FRIENDS. A FEW MONTHS AGO, I HAD THE OPPORTUNITY TO TRAVEL TO ITALY FOR THE FIRST TIME. WHILE THERE, I SAW ART CREATED BY THE GREAT MASTERS: MICHELANGELO, BOTTICELLI, FRA ANGELICA, AND MANY OTHERS. IN MILAN, I WAS ABLE TO SEE THE FAMED LAST SUPPER OF LEONARDO DA VINCI. THIS MURAL IS IN THE REFECTORY OF THE CONVENT OF SANTA MARIA DELLA GRAZIE, AND TO SEE IT, ONE MUST PURCHASE TICKETS AHEAD OF TIME AND WAIT FOR ONE'S FIFTEEN MINUTES WITH THE PAINTING. WHEN MY TIME DREW NEAR, I AND 24 OTHERS WERE CORRALLED INTO A WAITING AREA, GUIDED THROUGH TWO AIR-LOCKED CHAMBERS, AND FINALLY ALLOWED IN FRONT OF THE PAINTING FOR OUR 15 MINUTES OF COMMUNION. AS I SAT THERE, I CONTEMPLATED THE PAINTING AND WHY IT IS CONSIDERED PRICELESS, THE VALUE OF WHICH IS BEYOND MEASURE. IS IT BECAUSE THIS PAINTING IS OLD, CREATED IN THE FIFTEENTH CENTURY? IS IT BECAUSE OF WHERE IT IS LOCATED, IN MILAN? IS IT BECAUSE ACCESS IS LIMITED, FEW PEOPLE CAN SEE IT, SO IT IS MORE VALUABLE THAN PAINTINGS JUST ANYONE COULD SEE? IT IS BECAUSE IT HAS BEEN THREATENED IN THE PAST, LIKE WHEN NAPOLEON USED THE CONVENT AS AN ARMORY, PRISON, AND STABLE, OR WHEN IT WAS PARTIALLY DESTROYED BY BOMBS DURING WWII? IS IT BECAUSE IT WAS PAINTED IN AN UNCONVENTIONAL STYLE, PAINTED ON A DRY WALL VERSUS IN THE WET PLASTER, MAKING IT IS MORE FRAGILE AND RARE? IS IT BECAUSE OF WHO PAINTED IT, THE GREAT MASTER DA VINCI? IS IT BECAUSE OF ITS SUBJECT? THESE QUESTIONS AND OTHERS I CHEWED ON WHILE SITTING AND LOOKING AT THIS PAINTING. I'D LIKE TO SAY THAT I CAME UP WITH PROFOUND ANSWERS THAT SHOOK ME TO MY CORE, BUT INSTEAD I CAME UP WITH MORE QUESTIONS. HOW IS IT THAT WE MEASURE VALUE? WHAT MAKES SOMETHING, AND MORE IMPORTANTLY, SOMEONE OF WORTH? AS A PROFESSOR OF LITERATURE AND CULTURE, IT IS MY JOB TO LOOK AT SYSTEMS OF MEANING AND VALUE, LANGUAGE BEING THE FIRST AND FOREMOST. IF WE GO TO THE OXFORD ENGLISH DICTIONARY, THE FIFTH STANDARD WORK FOR ALL ENGLISH MAJORS, THE ENTRY FOR THE WORD VALUE READS, WORTH OR QUALITY AS MEASURED BY A STANDARD OF EQUIVALENCE, A STANDARD OF ESTIMATION OR EXCHANGE, SOMETHING WORTH HAVING, MATERIAL OR MONETARY WORTH OF SOMETHING, AN APPRAISEMENT, RELATIVE RANK OR IMPORTANCE, WORTH BASED ON ESTEEM, ESTIMATION BASED ON REAL OR SUPPOSED DESIRABILITY OR UTILITY. OPINION OF OR LIKING FOR A PERSON OR THING, WORTH OR WORTHINESS IN RESPECT TO RANK. ACCORDING TO THESE DEFINITIONS, A THING'S VALUE IS CONTINGENT ON IDEAS OF ESTIMATION, DESIRABILITY, LIKEABILITY, AND WORTHINESS. IT IS AT THE CENTER OF THE WORD EVALUATE, TO ANALYZE, YET, OFTEN WE DO NOT ASK THE QUESTION, WHO DETERMINES THE SYSTEM OF VALUE BY WHICH WE ARE CONSIDERING, CLASSIFYING, AND RANKING PEOPLE OR THINGS? WHO DETERMINES THE MECHANISM OF EVALUATION AND THE INDICES OF WHAT IS EVALUATED? WHO SETS THE STANDARD OF EQUIVALENCE THAT SAYS SOME THINGS HAVE GREATER WORTH THAN OTHERS? AS HUMAN BEINGS, ONE OF THE THINGS THAT WE DO TO UNDERSTAND OUR WORLD IS TO CREATE SYSTEMS OF MEANING THAT HELP US TO ORGANIZE THE SENSATIONS, EXPERIENCES, AND OBJECTS WE ENCOUNTER. I THINK OF A TIME I WAS READING WITH MY OLDEST NEPHEW CONNOR AS HE WAS LEARNING DIFFERENT CATEGORIES OF ANIMALS, HOW A DOG IS NOT A COW AND A COW IS NOT A ZEBRA. WHAT THE ANIMAL LOOKED LIKE, HOW IT SOUNDED, AND WHAT IT ATE ALL FACTORED IN AS HE LEARNED HOW TO IDENTIFY THESE DIFFERENT SPECIES. SIMILARLY, WE HAVE CREATED CATEGORIES LIKE NATIONALITY, RACE, ETHNICITY, SEX, RELIGIOUS AFFILIATION, POLITICAL PARTY, MARITAL STATUS, AND SO ON TO ORGANIZE AND MAKE SENSE OF HUMANKIND'S DIVERSITY. HOWEVER, OFTENTIMES WE USE THESE SEEMINGLY DESCRIPTIVE SYSTEMS TO DETERMINE THE WORTH OF OTHERS. THESE HUMAN-MADE HIERARCHIES OF VALUE CAN CAUSE DIVISION, CONTENTION, AND SKEWED UNDERSTANDINGS OF SELF-WORTH. CONVERSELY, GOD'S SYSTEM OF VALUING US PROMOTES CONNECTION, COMPASSION, AND LOVE. WE ARE HIS CHILDREN. HE LOVES US UNCONDITIONALLY, ETERNALLY, AND UNCHANGINGLY. OUR WORTH IS INFINITE AS WE ARE HIS DAUGHTERS AND SONS. NO ONE SPIRIT IS MORE VALUABLE THAN THE OTHER. SO THEN, WHY DO WE FALL SHORT OF LOVING AND MEASURING RIGHT GOD'S CHILDREN? WE READ IN THE DOCTRINE & COVENANTS 18:10 THAT THE WORTH OF SOULS IS GREAT IN THE SIGHT OF GOD, BUT DO WE REALLY BELIEVE THAT? OR DO WE BOOKMARK THAT SCRIPTURE IN OUR MINDS AS ONLY FOR MISSIONARY PURPOSES? TODAY, I'D LIKE TO REFLECT UPON HOW WE MIGHT BETTER ALIGN HOW WE VALUE OTHERS WITH HOW THE LORD VALUES HIS CHILDREN SO THAT WE MAY BE TRUE DISCIPLES OF CHRIST. SO WHAT ARE YOU WORTH? THIS IS A QUESTION I OVERHEARD AS I MAY OR MAY NOT HAVE BEEN EAVESDROPPING ON A RECENT FLIGHT. IN MY DEFENSE, IT IS HARD NOT TO HEAR EVERYTHING GOING ON AROUND YOU ON A PLANE. IN RESPONSE TO THE QUESTION, THE PETITIONED GENTLEMAN CITED PORTFOLIO FIGURES, PROPERTY HOLDINGS, AND HIS NET FINANCIAL WEALTH. MY FIRST THOUGHT WAS, HOLY COW! I HOPE NOBODY MEASURES MY WORTH BY WHAT'S IN MY SAVINGS ACCOUNT, OTHERWISE I'M IN TROUBLE. BUT THEN I SAT AND THOUGHT MORE ABOUT HOW EXTERNALITIES LIKE WEALTH ARE USED TO ASCRIBE VALUE TO INDIVIDUALS. IT REMINDED ME OF EDITH WHARTON'S NOVEL, THE AGE OF INNOCENCE. IN THAT TEXT, WHARTON SATIRIZES THE INTRICATE SET OF CODES THAT THE VERY WEALTHY USED TO DICTATE BEHAVIOR AND MEASURE WORTH IN GILDED AGE NEW YORK. PEOPLE WHO ABIDED BY THESE STRICT CODES WERE ACCEPTED INTO HIGH SOCIETY AS A VALUED MEMBER. THOSE WHO DID OR COULD NOT ABIDE BY THESE CODES WERE DISMISSED AS VULGAR, LOW CLASS, AND THE WORST OF ALL DESIGNATIONS, UNPLEASANT. 0 MY STUDENTS HAVE NO TROUBLE LAUGHING AT THESE CHARACTERS AND THEIR SHALLOWNESS. BUT WE AS EARLY TWENTY-FIRST CENTURY FOLK TOO HAVE CODES THAT SEPARATE THE HOTS FROM THE NOTS, TO QUOTE A FB PAGE THAT HAS BEEN IN THE NEWS RECENTLY. AS A CLASS, WE STARTED TO IDENTIFY VARIOUS MARKERS OR CODES THAT COULD BE USED TO RANK OTHERS AND CAME UP WITH A LIST: WHAT PEOPLE WEAR, WHAT CELL PHONE THEY HAVE, WHAT LAPTOP THEY USE, WHAT CAR THEY DRIVE, WHAT BANDS THEY LISTEN TO, WHAT SIZE THEIR JEANS ARE, WHAT STATUS THEIR RELATIONSHIP IS IN, WHAT APARTMENT COMPLEX THEY LIVE IN, WHAT FILMS THEY WATCH, WHAT FACIAL HAIR THEY GROW, AND SO ON. MY STUDENTS FOUND THAT THESE THINGS THAT SEEMINGLY DESCRIBE ACTUALLY PRESCRIBE CERTAIN BEHAVIORS AND BELIEFS DEEMED IMPORTANT TO ACCEPTANCE AND WORTH. OFTENTIMES WE ARE UNAWARE THAT WE ARE ASCRIBING WORTH TO PEOPLE IN WAYS THAT CONTRADICT OR CHALLENGE OUR PROFESSED BELIEFS AS CHRISTIANS. WEALTH, PHYSICAL APPEARANCE, EDUCATION, RACE, ETHNICITY, GENDER, SEXUALITY, RELIGIOUS AFFILIATION, AND POLITICAL PARTY ARE JUST SOME CATEGORIES THAT CAN BE USED TO LIFT SOME FOLK UP AND TO BRING OTHERS DOWN. WHETHER WE LIKE TO ADMIT IT OR NOT, IT IS HUMAN TO RANK AND ASCRIBE VALUE TO OTHERS, AND MORE OFTEN THAN NOT, WE ASCRIBE HIGHER VALUE TO PEOPLE WHO ARE LIKE US THAN TO THOSE WHO ARE DIFFERENT. IT IS NOW CLICHÉ TO SAY THIS, BUT WE FEAR WHAT WE DON'T KNOW, SO DIFFERENCE IS MADE SUSPECT OR BAD, WHEREAS FAMILIARITY BREEDS COMFORT, SO SAMENESS BECOMES MORE VALUABLE. IN ADDITION, FEAR OF COMING UP SHORT OR FEAR OF NOT BEING ENOUGH OFTEN PROPELS THESE NEGATIVE BEHAVIORS. BECAUSE WE FEAR WE ARE LESS SOMEHOW, WE SEEK TO ELEVATE OURSELVES OVER OTHERS TO CONVINCE OURSELVES THAT WE ARE VALUABLE. WHERE DO THESE SYSTEMS THAT EVALUATE WORTH COME FROM? THESE SYSTEMS ARE NEITHER ETERNAL NOR TRANSCENDENT, BUT ARE HUMAN CREATIONS THAT ARE BASED IN PLACE AND TIME, MORE OFTEN THAN NOT, BENEFITTING THOSE IN POSITIONS OF POWER WHO HAVE CREATED THOSE SYSTEMS. FOR EXAMPLE, PSEUDO-SCIENTIFIC IDEAS OF RACIAL SUPERIORITY ELEVATING ANGLO-SAXONS ABOVE ALL OTHERS WERE PERPETUATED FOR CENTURIES IN ORDER TO JUSTIFY DEVALUING AND DEHUMANIZING PERSONS OF COLOR SO THAT THEIR LAND MIGHT BE SEIZED AND THEIR BODIES USED AS SLAVES OR SUBJECTS. UNTIL RECENTLY, SOCIAL NARRATIVES SAID THAT HUMANS IN POSSESSION OF AN XX CHROMOSOME WERE INTELLECTUALLY INFERIOR, PREDISPOSED TO EMOTIONAL IRRATIONALITY, AND INCAPABLE OF GOVERNING OTHERS, LET ALONE GOVERNING THEMSELVES. THIS VALUATION BARRED WOMEN FROM HOLDING PROPERTY, GAINING AN EDUCATION, VOTING IN ELECTIONS, AND PARTICIPATING IN THE PUBLIC SPHERE. THESE HUMAN SYSTEMS BY WHICH HUMAN BEINGS HAVE BEEN EVALUATED, CATEGORIZED, AND RANKED HAVE CHANGED WITH TIME AND PLACE. OBVIOUSLY, THESE SYSTEMS THAT ELEVATE SOME AND DENIGRATE OTHERS ARE DESTRUCTIVE AND HAVE CAUSED WARS, ENSLAVEMENT, AND DISCRIMINATION, VIOLENCE OF A SOCIAL AND GLOBAL SCALE. THESE FALSE SYSTEMS OF VALUE ALSO HAVE NEGATIVE IMPACT ON A SMALLER SCALE, ON THE INDIVIDUAL AND HIS/HER SENSE OF SELF-WORTH AND PLACE IN THE COMMUNITY. BEING TOLD THAT YOU ARE LESS, THAT YOU'LL NEVER FIT IN OR ADD UP, OR THAT YOU'LL BE ACCEPTED ONLY WHEN YOU CHANGE WHO YOU ARE IS DESTRUCTIVE EMOTIONALLY, SPIRITUALLY, AND AT TIMES, PHYSICALLY. ONE SYSTEM OF VALUATION THAT HAS NEGATIVE CONSEQUENCES FOR FEELINGS OF INDIVIDUAL WORTH IS BEAUTY. HUMAN BEINGS GO TO GREAT LENGTHS TO ACHIEVE SOME IDEAL BEAUTY, EXTREME WORK OUTS, PLASTIC SURGERY, EATING DISORDERS, ELABORATE MAKE UP RITUALS, EXTENSIVE HAIR AND NAIL TREATMENT, COMPULSIVE SHOPPING, ALL OF THESE BEHAVIORS STEM FROM THE DESIRE TO BE BEAUTIFUL BECAUSE WE ARE TAUGHT TO BELIEVE THAT BEAUTIFUL PEOPLE ARE MORE VALUABLE THAN OTHERS. WE HERE IN UTAH ARE NOT IMMUNE TO THIS TREND. IN NOVEMBER 2007, FORBES MAGAZINE NAMED SALT LAKE CITY THE VAINEST CITY IN AMERICA BECAUSE IT HAD MORE PLASTIC SURGEONS AND USED MORE BEAUTY PRODUCTS PER CAPITA THAN ANY OTHER PLACE IN THE UNITED STATES. DRIVE DOWN I-15 AND YOU'LL SEE SIGN AFTER SIGN OFFERING TO FIX HOW YOU LOOK TO MAKE A BETTER YOU. SCROLL THROUGH A FB FEED OR WATCH ONE COMMERCIAL BREAK DURING PRIME TIME TELEVISION VIEWING HOURS AND YOU'LL SEE SEVERAL EXAMPLES IN WHICH BODIES ARE OBJECTIFIED, SHAMED, AND TIED TO ONE'S INDIVIDUAL WORTH. OR, IF WE ARE PRISONERS IN THE WASTELAND THAT IS REALITY TV, WE ARE SUBJECTED TO SCORES OF PLASTIC SURGERY SHOWS, MAKE OVER SHOWS, DATING SHOWS, AND DANGEROUS WEIGHT LOSS COMPETITIONS INUNDATING US WITH THE MESSAGE THAT ONE CAN NEVER BE BEAUTIFUL ENOUGH AND THAT HAPPINESS IS PREDICATED UPON ONE'S SKIN, TEETH, HAIR, WEIGHT, SHAPE, AND WARDROBE. WE READ IN 1 SAMUEL 16:7 THAT MAN LOOKETH ON THE OUTWARD APPEARANCE, BUT THE LORD LOOKETH ON THE HEART, AND OUR MODERN CULTURE'S OBSESSION WITH BEAUTY INDEED CONFIRMS THAT. THIS OBSESSION IS NOT WITHOUT ITS COSTS. IN HIS OCTOBER 2005 GENERAL CONFERENCE TALK, ELDER JEFFREY HOLLAND REMARKED ON THIS FALSE SYSTEM OF VALUE AND ITS DESTRUCTIVE NATURE, PLEADING WITH WOMEN YOUNG AND OLD. AS ELDER HOLLAND SAYS, THIS PREOCCUPATION WITH APPEARANCE AND THIS SOCIALLY CONSTRUCTED IDEA OF BEAUTY AS THAT BY WHICH WE FIND WORTH OR VALUE, IS PHYSICALLY AND SPIRITUALLY DESTRUCTIVE, AND IT ISN'T JUST LIMITED TO WOMEN, MEN TOO HAVE TO NEGOTIATE PRESSURES OF APPEARANCE, AND EATING DISORDERS, EXERCISE BULIMIA, AND PSYCHOLOGICAL TROUBLES ASSOCIATED WITH ACHIEVING BEAUTY ARE ON THE RISE AMONG MEN. ARE BEAUTIFUL PEOPLE BETTER PEOPLE? DOES GOD LOVE THEM MORE? I AM SURE WE WOULD ALL SAY A RESOUNDING NO, HOWEVER, DO YOU SAY NO WHEN YOU LOOK IN THE MIRROR AND CRITICIZE YOURSELF? OR WHEN YOU CRITICIZE OTHERS FOR THEIR APPEARANCE? DO WE BELIEVE WHAT WE SAY? REMEMBER: THE IDEAL BEAUTY IS A CONSTRUCTION OF THIS WORLD. WE CAN POINT TO THE USUAL SUSPECTS FOR THIS FALSE SYSTEM OF VALUE, FASHION INDUSTRY, ADVERTISING, TELEVISION, AND SO ON. AND YES, WE ARE BOMBARDED WITH IMAGES THAT SAY, THIS IS BEAUTIFUL. IF YOU ARE THIS, YOU WILL BE POPULAR, YOU WILL BE IMPORTANT, YOU WILL BE DATABLE, YOU WILL BE MARRIAGEABLE, YOU WILL BE WORTH LOVING. AND WHILE WE KNOW THIS TO BE FALSE, THE RATES OF TUCKING AND NIPPING AND IMPLANTING AND REMODELING AS ELDER HOLLAND SAID, THE RATES OF EATING DISORDERS AND DEPRESSION AMONG COLLEGE STUDENTS ON THIS CAMPUS AND OTHERS TELL US THAT THIS IS VERY REAL. ONE OF MY FAVORITE WORKS OF LITERATURE IS LORRAINE HANSBERRY'S PLAY A RAISIN IN THE SUN. THIS PLAY EXAMINES THE WAYS THAT SOCIALLY CONSTRUCTED CATEGORIES OF WORTH CAN GRIND DOWN INDIVIDUALS AND OFFERS A CORRECTIVE. THE YOUNGER FAMILY IS POOR, BLACK, AND LIVING IN SOUTHSIDE CHICAGO AFTER WWII. THE DEGRADATIONS OF RACIST HOUSING AND HIRING PRACTICES HAVE WORN THEM OUT, EATING AWAY AT FAMILIAL RELATIONSHIPS AND DRAINING EACH INDIVIDUAL OF HOPE. AT THE BEGINNING OF THE THIRD ACT, THE YOUNGER FAMILY IS REELING FROM THE NEWS THAT WALTER LEE'S ACTIONS HAVE LOST THE SMALL INHERITANCE THAT COULD HAVE HELPED THEM BETTER THEIR SITUATION. HIS SISTER BENEATHA TURNS ON HIM, SAYING HE IS NO LONGER A MAN, BUT A TOOTHLESS RAT. HER MOTHER CORRECTS HER, REMINDING HER THAT SHE TAUGHT HER TO LOVE HIM, TO WHICH BENEATHA REPLIES, LOVE HIM? THERE IS NOTHING LEFT TO LOVE. INDEED, THE OPPRESSIVE WEIGHT OF RACISM HAS TOLD THE YOUNGERS THAT THEY ARE WORTH NOTHING SO MANY TIMES THAT THEY ARE STARTING TO BELIEVE IT. YET, MAMA RIGHTLY SAYS IN THIS MEMORABLE SPEECH: THERE IS ALWAYS SOMETHING LEFT TO LOVE. CHILD, WHEN DO YOU THINK IS THE TIME TO LOVE SOMEBODY THE MOST? WHEN THEY DONE GOOD AND MADE THINGS EASY FOR EVERYBODY? WELL THEN, YOU AIN'T THROUGH LEARNING, BECAUSE THAT AIN'T THE TIME AT ALL. IT'S WHEN HE'S AT HIS LOWEST AND CAN'T BELIEVE IN HISSELF 'CAUSE THE WORLD DONE WHIPPED HIM SO! WHEN YOU STARTS MEASURING SOMEBODY, MEASURE HIM RIGHT, CHILD, MEASURE HIM RIGHT. MAKE SURE YOU DONE TAKE INTO ACCOUNT WHAT HILLS AND VALLEYS HE COME THROUGH BEFORE HE GOT TO WHEREVER HE IS. MAMA REMINDS BENEATHA THAT ALL INDIVIDUALS ARE OF WORTH, THAT THERE IS ALWAYS SOMETHING TO LOVE, AND THAT WE MUST RETHINK HOW WE MEASURE EACH OTHER. ULTIMATELY, SHE ARGUES THAT CORRECT MEASUREMENT IS NOT CONTINGENT ON EXTERNAL FACTORS, BUT INSTEAD IS BASED UPON ONE'S IMMUTABLE WORTH AS A HUMAN BEING. AND FOR MAMA, A PRACTICING CHRISTIAN, THERE'S MORE: WORTH CANNOT BE DIMINISHED AND THERE IS ALWAYS SOMETHING TO LOVE BECAUSE ALL ARE CHILDREN OF GOD. NOW, HEAVENLY FATHER KNEW THAT WE WOULD HAVE TROUBLE WITH THIS. INDEED, THE SCRIPTURES ARE FULL OF COMMANDS TO RESIST THE HUMAN IMPULSE TO RANK PEOPLE AND INSTEAD TO SEE THEM AS GOD DOES. FOR EXAMPLE, LEVITICUS CONTAINS SEVERAL INJUNCTIONS TO THE ISRAELITES TO ACCEPT AND LOVE ALL THOSE AMONG THEM. IN LEVITICUS 19:34 WE READ, AND IF A STRANGER SOJOURN WITH THEE IN YOUR LAND, YE SHALL NOT VEX HIM. BUT THE STRANGER THAT DWELLETH WITH YOU SHALL BE UNTO YOU AS ONE BORN AMONG YOU, AND THOU SHALT LOVE HIM AS THYSELF, FOR YE WERE STRANGERS IN THE LAND OF EGYPT. HERE GOD COMMANDS THE ISRAELITES TO LOOK PAST HUMAN-MADE CONSTRUCTIONS OF NATIONALITY OR RELIGIOUS PRACTICE AND TO SEE AND LOVE THESE STRANGERS AS ONE BORN AMONG YOU. HE COMMANDS THAT WE NOT VEX OTHERS WE PERCEIVE AS DIFFERENT. HE ASKS THAT WE RECOGNIZE THAT US/THEM DIVISIONS ARE ARTIFICIAL BECAUSE ALL ARE GOD'S CHILDREN. HE ALSO REMINDS THE ISRAELITES THAT THEY TOO WERE STRANGERS AND THAT WE ALL ARE STRANGERS AT ONE POINT OR ANOTHER IN OUR LIVES. IF GOD DID AND COULD SHOW MERCY TO THEM, HIS CHILDREN, THEN SO SHOULD THEY TO OTHERS. EARLIER, LEVITICUS 19:18 COMMANDS THE ISRAELITES TO LOVE THY NEIGHBOR AS THYSELF: I AM LORD. THERE ARE NO CAVEATS HERE: LOVE THY NEIGHBOR UNLESS HE IS X, Y, OR Z, BUT A COMMAND FOR TOTAL INCLUSION. THE FINAL STATEMENT, I AM LORD UNDERSCORES WHO IS SPEAKING AND DISTINGUISHES THE DIVINE COMMANDMENT TO LOVE INCLUSIVELY FROM THE HUMAN TENDENCY TO DISTINGUISH, EVALUATE, DISCRIMINATE, AND TOLERATE. IN FACT, ONE OF MY LEAST FAVORITE WORDS IS TOLERATE BECAUSE ITS POPULAR USAGE ASSIGNS A SUPERIORITY TO THE SPEAKER AND AN INFERIORITY TO THE OBJECT OF THEIR SPEECH. YOU TOLERATE SOMEBODY ELSE'S PERSON, BELIEFS, OR ACTIONS, WHICH IMPLIES THAT YOUR OWN PERSON, BELIEFS, OR ACTIONS ARE SUPERIOR. YET, THIS IS NOT THE LORD'S WAY, AND OUR LEADERS HAVE POINTED THIS OUT TO US. IN THE FEBRUARY 2013 ISSUE OF THE LIAHONA, TOLERANCE IS DEFINED AS A FRIENDLY AND FAIR ATTITUDE TOWARDS UNFAMILIAR OR DIFFERENT OPINIONS OR PRACTICES OR TOWARDS PEOPLE WHO HOLD OR PRACTICE THEM. NOTE THE WORDS FRIENDLY AND FAIR IN THIS DEFINITION. SIMILARLY, IN A SEPTEMBER 2011 CES DEVOTIONAL, ELDER OAKES ASKS US TO BE MORE THOUGHTFUL ABOUT THE NATURE OF TOLERANCE, STRESSING THAT ALL ARE BROTHERS AND SISTERS IN GOD, AND AS SUCH, DESERVE RESPECT. MUTUAL RESPECT IS THE TERM THAT ELDER NELSON USED IN HIS APRIL 1994 GENERAL CONFERENCE TALK ON TOLERANCE, CITING A RECENT STATEMENT BY THE QUORUM OF THE 12 THAT READ, WE SINCERELY BELIEVE THAT AS WE ACKNOWLEDGE ONE ANOTHER WITH CONSIDERATION AND COMPASSION WE WILL DISCOVER THAT WE CAN ALL PEACEFULLY COEXIST DESPITE OUR DEEPEST DIFFERENCES. CONSIDERATION AND COMPASSION, NOT CONDESCENSION, ARE THE ATTRIBUTES OUR LEADERS INVITE US TO MAGNIFY. AS PRESIDENT DIETER F. UCHTDORF SAID IN HIS 2010 ADDRESS, YOU ARE MY HANDS, THE CONNOTATION OF TOLERATE THAT SUGGESTS JUDGMENT, CONDESCENSION, AND DISTASTE DOES NOT WORK WITH THE LORD'S EXAMPLE OF TALKING WITH VERSUS DOWN TO PEOPLE AND HIS INJUNCTION TO LOVE ALL LIBERALLY, WITHHOLDING NOTHING. AS HE AND OUR LEADERS HAVE TAUGHT, COMPASSION, RESPECT, FAIRNESS, FRIENDLINESS, AND THOUGHTFULNESS MARK HOW WE SHOULD LOOK UPON DIFFERENCE OF OPINION, BELIEFS, AND POSITION IN LIFE, FOR AS ELDER OAKS SAID, ALL ARE BROTHERS AND SISTERS OF AND IN GOD. INDEED, CHRIST REFUSED TO RECOGNIZE DISTINCTIONS OF CLASS, NATIONALITY, RACE, GENDER, POLITICS, OR FAITH AMONG PEOPLE, BUT INSTEAD SAW EACH INDIVIDUAL AS A CHILD OF GOD WORTHY OF HIS TIME, HIS SERVICE, HIS TEACHINGS, AND HIS LOVE. WHEN A DISEASED WOMAN WHO WAS SHUNNED BY ALL OTHERS APPROACHED HIM FOR HELP AND TOOK HOLD OF HIS GARMENT, HE NEITHER CONDEMNED NOR DISMISSED HER, BUT BLESSED HER. WHEN A FALLEN WOMAN APPROACHED HIM TO WASH HIS FEET, CHRIST DIDN'T CONDEMN HER, BUT INSTEAD ACCEPTED HER ACT OF CHARITY. WHEN THE PHARISEES CRITICIZED HIM FOR DINING WITH A PUBLICAN, A MAN WHO REPRESENTED THE WRONG PROFESSION, THE WRONG POLITICS, AND AN ALIEN, OCCUPYING NATION, CHRIST REBUKED THEM SAYING THAT HIS WORD AND LOVE WAS FOR ALL. FINALLY, WHEN JESUS SAW THE SAMARITAN WOMAN AT THE WELL, HE DID NOT SHUN HER AS TABOO WOULD DEMAND FOR BEING A WOMAN AND A SAMARITAN, BUT SPOKE TO HER, TAUGHT HER, AND LOVED HER. LIKEWISE, HIS PARABLES TAUGHT THAT WE NEED TO SEE BEYOND THESE HUMAN-CREATED DIVISIONS THAT CLASSIFY AND EVALUATE PEOPLE TO SEE THEM FOR WHO AND WHAT THEY ARE: CHILDREN OF GOD. THE GOOD SAMARITAN IN LUKE 10 IS A PERFECT EXAMPLE OF THIS. WE ALL KNOW THE STORY: BEFORE THE SAMARITAN CAME ALONG, A PRIEST AND A LEVITE PASSED THE INJURED MAN BY. ALONG COMES A SAMARITAN. THIS ALLEGED ENEMY OF ISRAEL COULD HAVE SAID, O, THIS GUY IS A FOREIGNER, THIS GUY IS MY ENEMY, THIS GUY IS FROM ANOTHER CHURCH, SOMEBODY ELSE SHOULD TAKE CARE OF HIM BECAUSE HE IS NOT MY PROBLEM OR WORTH MY TIME. INSTEAD OF SEEING THESE DIFFERENCES AND DIVISIONS, HE SAW THIS MAN AS A HUMAN BEING OF WORTH AND ACTED ON THAT VISION. IT WAS THIS MAN FROM THE OUTSIDE, THIS STRANGER WHO HAD COMPASSION ON THE ROBBED MAN, BINDING UP HIS WOUNDS AND PROVIDING FOR HIS SHELTER AND FURTHER CARE. WITH THIS PARABLE, CHRIST TEACHES THAT WE NEED TO LOVE AND CARE FOR ALL PEOPLE, NOT JUST THOSE LIKE US, BECAUSE ALL ARE OF WORTH TO HIM. FURTHERMORE, SINCE HE IS SHARING THIS LESSON WITH HIS DISCIPLES, HE IS TEACHING THAT A MEASURE OF OUR DISCIPLESHIP TO HIM IS HOW WE TREAT ALL OTHERS. DO WE PASS JUDGMENT ON AND PASS OVER OTHERS? OR DO WE STOP TO AID AND MINISTER UNTO THEM? THIS REMINDS ME OF SOMETHING THE FRENCH PHILOSOPHER SIMONE DE BEAUVOIR WROTE: ONE'S LIFE HAS VALUE SO LONG AS ONE ATTRIBUTES VALUE TO THE LIFE OF OTHERS, BY MEANS OF LOVE, FRIENDSHIP, INDIGNATION, AND COMPASSION. NOW, I WOULD ARGUE THAT ALL LIVES HAVE VALUE, BUT THAT OUR VALUE AS DISCIPLES OF CHRIST DEPENDS UPON HOW WE ATTRIBUTE VALUE TO THE LIFE OF OTHERS. IF WE DEVALUE, DEMEAN, DENIGRATE, OR DISMISS OTHERS, WE DIMINISH OUR DISCIPLESHIP AND DESTROY THAT WHICH MAKES US HUMAN, COMPASSION. BUT WHEN WE VALUE OTHERS, WE NOT ONLY DEMONSTRATE THE BEST THAT HUMANITY IS, BUT WE ALSO MAGNIFY OUR DISCIPLESHIP. TIME AND TIME AGAIN IN THE SCRIPTURES, PROPHETS, APOSTLES, AND THE LORD HIMSELF CALL US TO LOVE ALL PEOPLE. HERE ARE JUST A FEW EXAMPLES. AS READ EARLIER, LEVITICUS 19:18 TELLS US TO LOVE THY NEIGHBOR AS THYSELF, A COMMAND REITERATED IN MATTHEW 19:19. IN THE GOSPEL OF JOHN 13:34-35, WE READ THE WORDS THAT HAVE BECOME A BELOVED HYMN IN THE LDS COMMUNITY: A NEW COMMANDMENT I GIVE UNTO YOU, THAT YE LOVE ONE ANOTHER, AS I HAVE LOVED YOU, THAT YE ALSO LOVE ONE ANOTHER. BY THIS SHALL ALL MEN KNOW THAT YE ARE MY DISCIPLES, IF YE HAVE LOVE ONE TO ANOTHER. NOW, THE DIRECT OCCASION FOR THIS COMMAND IS CHRIST COUNSELING HIS DISCIPLES AND PREPARING THEM FOR THE PROSELYTIZING WORK THEY ARE TO DO. YET, THIS COMMAND ALSO EXTENDS TO US, HIS DISCIPLES IN THE LATTER-DAYS. IF WE BELIEVE IN HIM, WE MUST EXTEND LOVE ONE TO ANOTHER, AND NOT JUST TO THOSE WITHIN THE BODY OF THE LDS CHURCH, BUT TO ALL OF HIS CHILDREN ON THIS EARTH. IF WE BELIEVE IN HIM, WE WILL DO AS NEPHI ASKS IN 2 NEPHI 31:20: WE WILL PRESS FORWARD WITH A STEADFASTNESS IN CHRIST, HAVING A PERFECT BRIGHTNESS OF HOPE, AND A LOVE OF GOD AND OF ALL MEN AND WOMEN. IF WE BELIEVE IN HIM, WE WILL DO AS THE PEOPLE OF KING BENJAMIN DID, AND WILL GIVE THANKS TO THE LORD THEIR GOD. AND WILL REJOICE AND BE FILLED WITH LOVE TOWARDS GOD AND ALL MEN THE SCRIPTURES REPEATEDLY TELL US THAT DISCIPLESHIP MEANS LOVING ONE ANOTHER. AGAIN, THERE IS NO QUALIFICATION HERE: IT DOES NOT SAY, LOVE GOD AND ALL MEN AND WOMEN, EXCEPT FOR THOSE WHO ARE OR DO X. NO, WE ARE COMMANDED TO LOVE ALL MEN AND WOMEN IF WE ARE TO BE COUNTED AMONG CHRIST'S DISCIPLES. IN HIS INSTITUTES OF THE CHRISTIAN RELIGION, CHRISTIAN REFORMER JOHN CALVIN SPEAKS OF TRUE DISCIPLESHIP AND ITS REQUIREMENT TO RECOGNIZE ALL HUMANS AS CHILDREN OF GOD WORTHY OF LOVE. CALVIN TAKES ON VARIOUS ARGUMENTS PROPPING UP FALSE SYSTEMS OF VALUATION, DISARMING THEM WITH THE GOSPEL OF LOVE. HE WRITES, WHAT CALVIN REPEATS OVER AND OVER IS THAT THE IMAGE AND GRACE OF GOD IS FOUND IN ALL THOSE WHOM WE WOULD DISMISS OR DENIGRATE. HE ALSO STRESSES THAT WE ARE ALL CONNECTED AND NONE IS BETTER THAN ANOTHER. AND BECAUSE ALL HUMANS ARE CHILDREN OF GOD, ALL DESERVE OUR AFFECTION AND OFFICES OF LOVE. OR, TO COME BACK TO PRESIDENT UTCHDORF'S TALK, BECAUSE ALL HAVE GOD'S IMAGE ENGRAVED UPON THEIR COUNTENANCE AND CHRIST'S SACRIFICE INSCRIBED UPON THEIR SOUL, ALL ARE CALLED TO BE THEIR HANDS, TO SERVE, TO EMBRACE, TO WELCOME, TO FELLOWSHIP, TO COMFORT, AND TO LIFT UP OTHERS. AS MORONI SAYS IN 8:16, PERFECT LOVE CASTETH OUT ALL FEAR. LOVE OF GOD AND OUR FELLOW MEN AND WOMEN DISPELS OUR FEAR OF DIFFERENCE AND OF NOT MEASURING UP. IT SANCTIFIES US, GIVING US EVEN GREATER CAPACITY TO LOVE. THIS IS THE MESSAGE OF MY FAVORITE BOOK OF SCRIPTURE, 1 JOHN 4. IN THIS EPISTLE, THE AUTHOR MAPS OUT THE NATURE OF GOD'S LOVE AND THE LOVE THAT IS TRUE DISCIPLESHIP: GOD LOVES US BECAUSE WE GOD LOVES US BECAUSE WE ARE HIS CHILDREN AND WE ARE OF INFINITE WORTH. BECAUSE HE LOVES US AND HAS BLESSED US WITH HIS GRACE, WE ARE COMMANDED TO SEE ALL OTHERS AS CHILDREN OF GOD AND TO LOVE THEM, TO LOVE OUR BROTHERS AND SISTERS. THE EPISTLE CALLS US OUT FOR OUR HYPOCRISY. IF WE SAY WE LOVE GOD BUT THEN DEMEAN OTHERS, THEN WE DO NOT REALLY LOVE GOD BECAUSE SUCH LOVE WOULD BANISH ILL WILL FROM OUR HEARTS. AS WE READ IN THE GOSPEL OF JOHN 3:16, FOR GOD SO LOVED THE WORLD, THAT HE GAVE HIS ONLY BEGOTTEN SON, THAT WHOSOEVER BELIEVETH IN HIM SHOULD NOT PERISH, BUT HAVE EVERLASTING LIFE. GOD SO LOVED THE WORLD, NOT PARTS OF THE WORLD OR CERTAIN PEOPLE LIVING IN THIS WORLD, BUT THE WHOLE WORLD, THAT HE GAVE US HIS SON, A HUGE SACRIFICE ON HIS PART. AND IN RETURN, HE ASKS THAT WE SACRIFICE OUR PETTY DIVISIONS, TOXIC SECTARIANISM, AND FALSE HIERARCHIES OF VALUE TO RECOGNIZE THE WORTH OF EACH HUMAN BEING AND CHILD OF GOD. THE WHY OF LOVING IS CLEAR, THE HOW IS SOMETIMES LESS SO. LOVING ALL OF GOD'S CHILDREN REQUIRES HUMILITY AND A DESIRE TO DO SO. IT MEANS THAT WE HAVE TO SHIFT HOW WE LOOK AT OTHERS SO THAT WE NO LONGER SEE PEOPLE AS DEMOGRAPHICS, BUT AS CHILDREN OF GOD. THIS DOES NOT COME EASILY OR RIGHT AWAY, BUT REQUIRES PERSISTENCE AND HARD WORK. SOMETIMES WE MAY FAIL, BUT IF WE DO, WE MUST FORGIVE OURSELVES AND TRY AGAIN AS WE STRIVE TO BECOME BETTER DISCIPLES. SO, WHAT ARE YOU WORTH? I HOPE THAT YOU KNOW THAT YOU ARE ABOVE AND BEYOND THOSE FALSE MEASURES OF WORTH THAT WE HUMANS HAVE CREATED. YOU HAVE AN INFINITE VALUE THAT HAS NOTHING TO DO WITH WHAT YOUR PORTFOLIO CONTAINS, WHAT SIZE YOU WEAR, WHAT PARTY YOU VOTE, WHAT COLOR YOUR SKIN IS, WHAT YOUR GENDER IS, AND SO ON. WHY? FIRST, BECAUSE YOU ARE A HUMAN BEING AND ALL HUMAN BEINGS HAVE VALUE. SECOND, BECAUSE YOU ARE A CHILD OF HEAVENLY PARENTS WHO LOVE YOU AND SEE YOU FOR THE VALUABLE PERSON THAT YOU ARE. IT IS MY TESTIMONY THAT GOD IS LOVE, THAT THE GOSPEL OF JESUS CHRIST IS A GOSPEL OF LOVE, AND THAT TRUE DISCIPLESHIP REQUIRES SHARING THAT LOVE WITH ALL PEOPLE. IT IS MY HOPE THAT WE WILL BE ABLE TO RECOGNIZE AND REJECT THOSE FALSE SYSTEMS OF VALUE THAT DEMEAN AND DIVIDE, AND INSTEAD, EMBRACE THE LOVE THAT IS TRUE DISCIPLESHIP. I SAY THESE THINGS IN THE NAME OF JESUS CHRIST, AMEN.

Early life

Oval portrait of Charles Carroll from the bust-up, facing the viewer
Matthews descended from a distinguished Maryland family that included Charles Carroll of Carrollton, a cousin of Matthews.

William Matthews was born on December 16, 1770, in the small village of Port Tobacco in Charles County in the Maryland Colony of British America to a prominent, established Maryland family.[3] He was the son of William Matthews, Sr. and Mary Neale.[4] The youngest of seven children,[5] his siblings were Joseph, Ignatius, Mary, Susanna, Margaret, and Ann Teresa.[6] His father, with whom he had little interaction, died when he was six years old. William Matthews Sr.'s ancestry traces to the English landed gentry, and includes Thomas Matthews—an early settler of the Maryland colony who was granted 4,000 acres (1,600 ha) of land in Port Tobacco, Maryland, by the Lords Calvert. His mother descended from Captain James Neale, who settled in the Maryland colony in the mid-seventeenth century. Matthews' matrilineal ancestry traces its origins to the noble O'Neills of Ireland.[4] His cousin, Charles Carroll of Carrollton, was the sole Catholic signatory of the Declaration of Independence.

In 1781, aged eleven, Matthews witnessed British troops burn part of his family's estate during the American Revolution.[7] From his parents, Matthews received a sizable inheritance that he drew from throughout his life for the advancement of the church.[8] Two of his nephews on his mother's side became politicians: US Senator Richard T. Merrick and Judge William Matthews Merrick.[9] Matthews became the brother-in-law of Senator William Duhurst Merrick.[10]

Many of Matthews' matrilineal relatives entered the priesthood. Six of his mother's seven brothers became Jesuits, and one died during the Jesuit novitiate. His uncle, Bennett Neale, was one of the first Jesuits in the English colony. His other maternal uncles were: Francis Neale, who both preceded and succeeded him as president of Georgetown College; Leonard Neale, the Archbishop of Baltimore and also president of Georgetown; and Charles Neale, the superior of the Jesuits in America.[4]

His paternal aunt, Ann Mathews,[a] became a Discalced Carmelite nun in Hoogstraet, in what is now Belgium, taking the name Sister Bernardina Teresa Xavier of St. Joseph. Two of his sisters—Susanna (Sister Mary Eleanora) and Ann Teresa (Sister Mary Aloysia)—also went to Hoogstraet to become Carmelite nuns.[1] In 1790 Sister Bernardina returned to what was now the United States and established a Carmelite convent in the village of Port Tobacco, Maryland, where she had been given land for this purpose. Her nieces also returned to Maryland with her.[11]

Education

At the age of twelve Matthews was sent to Liège in the Prince-Bishopric of Liège (modern-day Belgium)[12] to be educated at the College of St Omer, an English Jesuit school.[13] He studied classics as one of the last Americans to be sent to the English school at Liége.[8]

He returned to America in his early twenties to briefly study theology at Georgetown College. While at Georgetown in 1796, he was chosen to be the first student to greet President George Washington upon his visit to the college.[14] He entered St. Mary's Seminary in Baltimore in 1797.[15] While still a student there, Matthews frequently served as an instructor of English at Georgetown College because the professors and seminarians at St. Mary's were asked by Bishop John Carroll to assist with the teaching duties of the Jesuits at Georgetown.[16] The adult Matthews was described as "short, stocky, [and] dark-haired", with a prominent Aquiline nose.[17]

Priesthood

Returning to his alma mater, Matthews was appointed a professor of rhetoric at Georgetown in 1796, where his lectures were described as monotonous.[18] On December 23, 1798, he took his minor orders. He was strongly attracted to the Jesuits, likely influenced by his uncle Ignatius Matthews' membership in the society.[9] Matthews became a subdeacon on August 22, 1799, and was ordained as a transitional deacon on March 26, 1800.[19] Matthews was ordained a priest at St. Peter's Church in Baltimore,[b] on March 29, 1800, by Bishop John Carroll.[2][18] With his ordination, he became the fifth Catholic priest ordained in the United States and the first such person born in British America.[19][22] Later, he served as a missionary in southern Maryland and occasionally as a teacher at Georgetown.[18]

St. Patrick's Church

Black and white photograph of a St. Patrick's Church and the street in front
St. Patrick's Church, of which Matthews was pastor for 50 years, as it appeared between 1809 and 1870

Matthews became the second pastor of St. Patrick's Church, succeeding the Dominican priest Anthony Caffry.[23] St. Patrick's was the largest parish in the District of Columbia at the time[24] and the first Catholic church to be constructed in the City of Washington.[25][c] Matthews held the post from 1804 until his death.[19][28] He self-financed the purchase of eight lots near St. Patrick's, believing the location would become the heart of the growing city. Three further Catholic parishes, three schools, and an orphanage were established on the land.[29] Matthews oversaw construction of a new, larger church in 1809 on the site of the original building.[30] The brick, Gothic Revival church was completed in 1816.[8] This new St. Patrick's was consecrated by Archbishop John Carroll, and the mass was concelebrated by Leonard Neale.[14]

During the War of 1812, British troops invaded Washington, D.C., in 1814. Matthews barricaded himself and others inside the sanctuary of St. Patrick's Church while most of the city's population fled. As the troops advanced to within two blocks of St. Patrick's, fire from surrounding buildings spread to the roof of the church. Matthews went to the roof to put out the fire,[31] then persuaded General Robert Ross not to destroy the church.[32]

During his tenure as pastor, Matthews fostered an unusually large number of conversions to Catholicism. Among his parishioners were Chief Justice Roger Taney, Pierre L'Enfant, James Hoban, Mayor Robert Brent, and Mayor Thomas Carbery.[33] His parish produced a great many seminarians for the priesthood and novices to become nuns. He performed baptisms for a considerable number of black freedmen and slaves. He was said to have "detested slavery,"[34] and on at least one occasion, he purchased a mother and her child at a slave auction to grant them freedom. Matthews purchased a pipe organ for St. Patrick's from an Episcopal church in Dumfries, Virginia—likely the first organ in the District of Columbia.[35] He acted as trusted adviser to Bishop John Carroll, whose ecclesiastical jurisdiction as Bishop of Baltimore and later as Archbishop of Baltimore, included the city of Washington[d] and served as a liaison between the bishop and Catholic institutions and priests in Washington. Matthews was also involved in raising money for St. Mary's Seminary in Baltimore by selling lottery tickets to parishioners.[37] From 1827 to 1830, Charles Constantine Pise was Matthews' assistant at St. Patrick's.[38] Another one of his assistants was Gabriel Richard.[31]

St. Peter's Church

Photograph from the street looking up at St. Peter's Church
St. Peter's Church on Capitol Hill, completion of whose former building Matthews oversaw

In 1820, Archbishop Carroll tasked Matthews with establishing the second Catholic parish in Washington: St. Peter's Church. While construction started on a church building, the project quickly ran out of money and went into debt. Matthews ensured that the project was completed. He decided a new site should be chosen and secured a donation of land on Capitol Hill by Daniel Carroll.[39] The church was eventually completed in 1821.[40]

He opposed the control of St. Peter's Church properties by lay trustees, as the issue of trusteeism was still active in American Catholic Church.[41] This opposition motivated his subsequent selection for an ecclesiastical mission in Philadelphia.[40]

In 1821, the Propaganda Fide in Rome removed Norfolk, Virginia, from the jurisdiction of the Archdiocese of Baltimore, placing it within the new Diocese of Richmond.[42] This upset Matthews, who arranged for Archbishop Ambrose Maréchal of Baltimore to use the diplomatic pouch of the French ambassador to the United States to express his misgivings; the ambassador would deliver the archbishop's letters to French ministers to the Holy See, who would present the communications. This would have provided some weightiness to Maréchal's petitions, but it is unclear if he made use of this arrangement.[43]

Recovery of Ann Mattingly

One of Matthews' parishioners, Ann Mattingly, suffered from a tumor in her breast for at least six years. She was in poor health; several doctors and numerous other witnesses had attested to Mattingly's advanced and worsening illness and their inability to treat the disease with the medicine of the time. By 1824, her physicians and attending priests, including Matthews, expected her imminent death.[44] Matthews, along with Stephen Dubuisson and Anthony Kohlmann, turned to the German priest and reputed miracle worker Prince Hohenlohe who prescribed a novena for his cures to be effective; he also set aside the tenth day of each month for offering Mass for the sick outside Europe. Following nine days of public prayer at St. Patrick's parish,[45] on the night of March 9, 1824, Matthews visited Mattingly at 10 pm to hear her confession. The following morning, she received communion during a Mass said by Dubuisson at 4 am. It was then reported to Matthews that she was instantly restored to health and that large ulcers on her back vanished. Matthews immediately went to visit her; according to him, she was smiling and greeted him at the door. Mattingly's quick recovery was noted by several prominent Washington physicians, and by those attending to her in bed, as shocking.[44]

When word of the event circulated, it was sensationalized by the local press. Matthews responded by criticizing the priests who exaggerated the story, but described the event to the National Intelligencer as a miracle.[44] He compiled A Collection of Affidavits and Certificates Relative to the Wonderful Cure of Mrs. Ann Mattingly, Which Took Place in the City of Washington, D.C., on the Tenth of March, 1824.[46] By way of Anthony Kohlmann, this pamphlet made its way to Pope Leo XII, who had it translated into Italian and published by his personal printer.[47]

Academic career

Georgetown College

Façade of Old North viewed at an upward-looking angle
During Matthews' presidency, the towers of Old North Hall were completed.

By 1806, Matthews had become vice president of Georgetown College, and by 1808, he had become a member of its board of directors,[48] where he served until 1815.[49] He was elected president on February 28, 1809, succeeding his uncle Francis Neale. On the same day that he became president, Matthews entered the Jesuit novitiate, which was highly atypical for someone of his age and position.[19] Although working at the college, Matthews chose not to live there and instead moved into St. Patrick's Church.[48]

Soon after his election, Matthews became disillusioned with the Society of Jesus and quit the Jesuits on November 1, 1809, resigning the presidency of the Jesuit-run Georgetown at the same time.[24] His uncle, Francis Neale, once again resumed the presidency of Georgetown.[19] The Jesuits had been wary of accepting Matthews' full membership because he had been a member of the Corporation of Roman Catholic Clergymen of Maryland, which considered itself a continuation of the Jesuits in America during the suppression of the Society of Jesus. After the society was restored, there was friction between the Jesuits and the enduring Corporation.[50][e] Matthews' relationship with Anthony Kohlmann, a subsequent president of Georgetown, was particularly difficult.[48]

Two of Matthews' pupils were Charles Boarman—the son of one of the college's professors, who left Georgetown College to join the Navy—and William Wilson Corcoran, who became the first president of Georgetown's alumni association in 1881. Under Matthews' presidency, the towers of Old North Hall were finally completed.[19]

Washington Seminary

Black and white image from the waist-up of Matthews seated, with a handwritten caption below
1834 lithograph of William Matthews by Philip Haas

As St. Patrick's parish grew, Matthews sought to obtain several assistant curates. At the same time, Georgetown College sought to move its seminarians to a location removed from "worldly distractions", and several within the Society of Jesus wanted to turn St. Patrick's into a Jesuit parish. Consequently, on June 13, 1815, despite his earlier disagreements with the society, Matthews offered the Jesuits a plot of land adjacent to the church on which to build a house of Jesuit priests who would assist him in his parochial duties and simultaneously accommodate the relocated Jesuit seminarians. While the Jesuits prepared to move into the new building, they allowed George Ironside, an educator and former Episcopal priest who converted to Catholicism,[52] to use the structure as a school for lay students beginning in 1817. Subsequently, Anthony Kohlmann returned to Washington and continued operation of the school as its superior. This gave rise to the Washington Catholic Seminary (a school primarily for lay students, not seminarians) on September 8, 1821, contrary to the initial intentions of Matthews—who sought to build a rectory—and the Jesuits, who sought to use the building as their seminary.[53] Since this arrangement did not provide Matthews with the assistant priests he initially sought, he wrote to Archbishop Maréchal expressing his desire that the Jesuits, who he viewed as trying to take over his parish, be removed from the land of St. Patrick's.[54]

Nonetheless, Matthews succeeded Adam Marshall as third president of Washington Catholic Seminary—later Gonzaga College High School—in 1824.[24] He also taught as a faculty member at the school.[55] He served as a figurehead president so that the school could accept tuition; Jesuits were forbidden from accepting tuition, but Matthews was permitted to do so because he was a secular priest no longer affiliated with the society.[24] This arrangement allowed the school to prosper. From the start of his presidency until 1827, Matthews worked with Jeremiah Keiley, who was a Jesuit; Matthews oversaw the finances and admissions of the school, while Keiley, as the superior of the Jesuit house, oversaw the curriculum. When word of the arrangement reached the Jesuit Superior General in Rome, Luigi Fortis, he ordered that the Seminary be suppressed on September 25, 1827. Matthews, without success, repeatedly petitioned the Superior General to permit the continuation of the school.[55]

Upon the seminary's suppression, Keiley left the Society of Jesus and founded a new, short-lived school. Matthews remained and oversaw the school that was now officially closed but still operating despite the order.[56] He remained president until 1848 when the Jesuits, now permitted to accept tuition, resumed control of the school. After Matthews, John E. Blox became president.[24] Upon the resumption of Jesuit administration, the school was renamed Washington College and again as Gonzaga College in 1857.[57]

Civic life

Washington Library

Bust of Matthews facing right, wearing an epitrachelion
1841 lithograph by Charles Fenderich of Matthews wearing an epitrachelion

In 1811, Matthews co-founded the District of Columbia's first permanent public library, the Washington Library Association,[58] which secured its congressional charter as the Washington Library Company on April 18, 1814, preceding the District of Columbia Public Library. Along with 200 other benefactors, Matthews contributed money by purchasing substantial stock in the library. He served on several of the library's committees, which were responsible for drafting its rules and purchasing books.[59] He was elected the library's second president on April 18, 1821, succeeding the pastor of the F Street Presbyterian Church, Dr. James Laurie.[60] The library prospered under Matthews, where it was used by employees of the federal government and private citizens. He led a successful campaign to raise money by selling library stock, which was invested in Washington's banks and real estate.[61]

In the spring of 1827, he purchased a Masonic lodge on Eleventh Street as the first permanent home for the library.[59] Throughout his presidency, its collections steadily increased in size. Matthews acquired 3,000 volumes of Peter Force's collection on American history,[58] doubling the Washington Library's holdings; doing so required a personal loan from him. His presidency came to an end in April 1834[60] when he was succeeded by Samuel Harrison Smith and Peter Force.[62]

Washington Public Schools

Matthews was a trustee of the District of Columbia Public Schools from July 13, 1813, to 1844. For a part of his term, he served as co-director of the school system, and as one of three members of the board of trustees who collectively acted as superintendents of the Lancasterian school—one of three schools of the public school system alongside the Eastern and Western schools.[63] In this capacity, he visited the school quarterly, and oversaw instruction of the students and performance of the teachers.[64]

The school system was perpetually underfunded by the Washington City Council; as a result, the less resource-intensive Lancasterian system was instituted and the school suffered insufficient facilities for many years. It was periodically taken over by the District of Columbia Militia for training, which disrupted studies.[65] On several occasions, the board of trustees requested that Matthews obtain the funds from the City Council that were statutorily promised to them; he separately solicited private donations as well. Matthews further acted as a member of a committee charged with persuading President James Madison to sell his stable on Fourteenth and G Streets to be used as the new schoolhouse for the Lancasterian school. He sat on another committee that was charged with making rules and regulations for the school system in 1815, and the reorganization of the system in 1816.[66]

St. Vincent's Orphan Asylum

Black and white three-quarter view of St. Vincent's Orphan Asylum building
The new St. Vincent's Orphan Asylum building on G Street, which was built with monies bequeathed by Matthews in 1857

In 1825, Matthews founded the St. Vincent's Female Orphan Asylum near St. Patrick's Church in Washington.[67] He had requested that several nuns of the Daughters of Charity of St. Vincent de Paul in Emitsburg go to Washington to care for the orphaned girls of the city.[68][f] Matthews gave $400 and a small, white house on F Street to the three sisters who came to found the orphanage. During Matthews' time as its president, the institution was run by the nuns. Funding for the institution came initially from parishioners of St. Patrick's; the parish would hold fundraising events for the asylum, which became the center of parish life. This allowed it to expand to a larger facility on 10th and G Streets in 1828.[69] In 1832, Matthews persuaded Congress to equally divide between St. Vincent's and the Washington Orphan Asylum a plot of land that was valued at $20,000.[70]

The orphanage was incorporated by an act of Congress, which also remitted some of its taxes until Congress exempted it from property taxes entirely. Matthews' friendships with many of Washington's social elite drew contributions to the orphanage from people such as Mayor Thomas Carberry and President Andrew Jackson. He was also well acquainted with Daniel Webster, Henry Clay, and Roger Taney. These friendships were partly the result of Matthews' strong Federalist and later Whig views.[71]

The initial purpose of the institution was to be an orphanage for girls, but since its founding, it was operated as a free school for poor children of Washington that educated orphans and non-orphans alike. This educational function became integral to the institution's purpose, and the number of non-orphaned students eventually far exceeded the number of orphans. In 1831, a board of trustees and a board of female lay managers were created, the latter of which was composed of prominent women in the District who were able to enlist financial support for the institution. On May 14, 1849, to accommodate the institution's growth, the cornerstone for a new building was laid at the same site. Matthews served as president of the asylum from its founding to his death in 1854.[69]

Visitation Academy

Black and white photograph of Matthews holding a hat by his side in his right hand and with his left hand tucked in between his coat buttons
Early photograph by Mathew Brady circa 1845

Eventually, a female counterpart to the Washington Seminary was established as the Washington Visitation Academy. Its purpose was to educate girls of a higher social class than those at St. Vincent's, as education in Washington was socioeconomically divided at the time. By 1850, a school for girls at Ninth and F Streets, on land that was owned by St. Patrick's Church, prospered. The school was initially run by the Daughters of Charity, but the rules of their order eventually required them to leave the school. It was then taken over by the Sisters of the Visitation from the Georgetown Visitation Convent, who sought to create a school similar to the Georgetown Visitation Academy.[70] At a time when it was considered improper to educate girls in higher academic subjects, but rather only in how to behave in polite society, the Visitation Academy sought to educate girls in both skills.[67]

Matthews was not involved in the direct management of the institution but provided financial support. The school moved into a mansion originally intended as the French ambassador's residence, but it was unable to pay the $3,000 mortgage. The superior, Mother Juliana, requested assistance from him.[f] Matthews declined, as he had previously offered them land and a building free of charge. Several days later, however, he contributed $10,000 to support the school.[67]

St. Joseph's Orphan Asylum

In mid-1853, the board of trustees of St. Vincent's Asylum approved the creation of St. Joseph's Male Orphan Asylum, later renamed the St. Joseph's Home and School for Boys. Matthews had attempted to create a male orphanage in October 1843, but this closed by 1846. He and Timothy O'Toole, his successor as pastor of St. Patrick's Church,[35] oversaw the establishment of the new orphanage, and Matthews served as president of its board from its founding.[69] Matthews died before its opening in February 1855. His will bequeathed $3,000 to the boys' orphanage that, like St. Vincent's, relied on private donations and government assistance for funding.[72]

Vicar Apostolic of Philadelphia

Color image of St. Mary's Cathedral with people on sidewalk
St. Mary's Cathedral, depicted in 1829, was one of the centers of the trustee dispute.

On February 26, 1828, the Prefect of the Propaganda Fide, Cardinal Mauro Cappellari, instructed Archbishop Ambrose Maréchal of Baltimore to effectuate the appointment of Matthews by Pope Leo XII as vicar apostolic and apostolic administrator of the Diocese of Philadelphia.[73][74] This order was promulgated because Bishop Henry Conwell of Philadelphia had been recalled to Rome by the Holy See due to a long-brewing schism over lay trusteeism, and Maréchal had been ordered to oversee the diocese during his absence.[75][76] Alongside his appointment as administrator, Matthews was also appointed by Bishop Conwell as senior pastor and superior of the clergy at St. Mary's Cathedral,[77][78] which was one of the centers of the trustee dispute.[79] When Bishop Conwell attempted to return to his diocese from Rome against the orders of the Propaganda Fide during their investigation, the congregation empowered Matthews to announce Conwell's suspension from episcopal office.[80]

As apostolic administrator, Matthews took part in the First Provincial Council of Baltimore and acted as a theologian for the participating bishops.[81] He also acted as a representative of the Diocese of Philadelphia at the council, in place of Bishop Conwell.[82] He was later appointed the coadjutor of the Diocese of Philadelphia, which would have elevated him to the episcopate, with the expectation that he would eventually become Bishop of Philadelphia, but he declined the position and the elevation.[19] Instead, Matthews expressed his desire to step down as vicar apostolic,[83] and his term came to an end in 1829.[74] In his place, Francis Kenrick was appointed coadjutor bishop in 1830.[80] At one point, Matthews also declined being appointed the coadjutor bishop of the Diocese of Richmond.[14]

Return to Washington

Bust portrait of William Matthews in ecclesiastical attire
Matthews in ecclesiastical attire

Matthews had a strong spiritual commitment, and he was especially fond of the devotion to the Sacred Heart of Jesus, encouraging it in his parish and in churches in Baltimore. For this reason, he was chosen by the Visitation Sisters as their spiritual director in 1831.[84][85] The following year, Matthews officiated at the wedding of Mary Anne Lewis—a ward of President Andrew Jackson and a Catholic—and Joseph Pageot, the secretary of the French diplomatic legation to the United States. The wedding took place on November 29, 1832, in the East Room of the White House,[86][87] and signified the first Catholic ceremony in the history of the White House,[88] and the only Catholic wedding in its history.[89] One year later, Matthews again presided over a ceremony in the White House, this time in the Red Room,[86] with the baptism of Lewis and Pageot's only son, Andrew Jackson Pageot.[88] This baptism marked the second Catholic ceremony in the residence's history.[90] Matthews believed that since Catholics were granted the freedom to practice their religion by the Constitution of the United States, they had a duty to contribute to the "moral and physical good" of their communities.[34]

In the 1830s, Matthews sold his house to fund the building of a new church on the northeastern corner of 15th and H Streets near the White House to alleviate overcrowding at St. Patrick's Church.[91] A new parish was founded in 1839 and the new church was completed in 1840; it was dedicated on November 1 that year.[92] The church was named St. Matthew's Church in honor of both Saint Matthew and William Matthews.[91] The building was replaced by the Cathedral of St. Matthew the Apostle as the parish's church in the 1890s.[93]

Death and legacy

Mural painting of various religious figures together, with a cardinal in the center
Matthews depicted in a mural by Edwin Blashfield in St. Matthew's Cathedral in Washington (center, wearing black, over the right shoulder of the cardinal)

Matthews died on April 30, 1854, and was buried in the cemetery adjacent to St. Patrick's Church. In the mid-1870s, to allow for construction of a new church, his body was exhumed along with the rest of those in the cemetery. While being transferred to a new coffin, it was observed that the body was remarkably preserved.[94][g] The corpse was laid in front of the altar, where it remained during the All Souls' Day Mass, before being reinterred in the priests' section[96] of Mount Olivet Cemetery.[35][97] It was reported that at his death, he requested that he be "laid upon the floor to expire" because he "did not deserve to die in his chair". During the latter part of his life and after his death, Matthews was nicknamed the "patriarch of Washington" due to his contributions to the religious and civic worlds of the city.[28][22] On his gravestone in Mount Olivet Cemetery, the Serra Club placed a bronze plaque in 1973, commemorating his life.[34]

In his will, he bequeathed monies to St. Vincent's Asylum, enabling the construction of a larger school on G Street in 1857. The school endured through the nineteenth century, playing a major role in educating girls in Washington.[69]

In the center of a mural by Edwin Blashfield above the doors of St. Matthew's Cathedral in Washington,[98] Matthews is depicted alongside other important figures of the early Catholic church in America; he stands beside Archbishop Michael Curley and Cardinal James Gibbons.[99] Matthews is also depicted in the interior frieze of the Cathedral of Mary Our Queen in Baltimore. The relief depicts his ordination, where he is shown kneeling with his head bowed as Bishop John Carroll places his hands on Matthews' head.[100]

Notes

Gravestone in the shape of a cross with a plaque
Matthews' grave at Mount Olivet Cemetery
  1. ^ a b The Matthews surname is spelled in some contemporaneous sources as "Mathews".[1][2]
  2. ^ Matthews was ordained in St. Peter's because the church was serving as pro-cathedral for the Diocese of Baltimore.[20][21]
  3. ^ While Holy Trinity Church had actually been founded earlier, it was incorporated in Georgetown by the State of Maryland, not the District of Columbia. The City of Washington was not merged with Georgetown to form a unified government for the District of Columbia until the Organic Act of 1871.[26] Therefore, St. Patrick's was the first Catholic church in the City of Washington.[27]
  4. ^ The Archdiocese of Washington had not yet been erected.[36]
  5. ^ The Corporation of Roman Catholic Clergymen of Maryland was incorporated as a civil entity by the Maryland General Assembly in 1792 in response to the suppression of the Society of Jesus in 1773 by Pope Clement XIV. Its purpose was to preserve the property of the former Jesuits with the hope that the Society would be one day restored and the property returned under the ecclesiastical jurisdiction of the Jesuit superior in America. The Jesuits did not want their property to be seized by the state, by the Propaganda Fide (which had exercised jurisdiction over the United States as a mission church since 1776), or by the bishop (whom the Holy See had ordered to take possession of all Jesuit property as part of its suppression). When the Society of Jesus began to be restored in America in 1805 by allowing former Maryland Jesuits to join the Russian Jesuit province, the Corporation endured and expanded for some time, causing friction among those who renewed their Jesuit vows and those who did not. Indeed, even when Pope Pius VII officially restored the Society of Jesus worldwide in 1815, the Corporation continued to add new members, some of whom had never been Jesuits before the suppression. With the Corporation's endurance continued its legal possession of the former Jesuit property, instead of the return of the property to the now-restored Jesuit order.[50][51]
  6. ^ a b The local superior of the Daughters of Charity, Mother Juliana, was Matthews' niece.[67]
  7. ^ Bodies that are preserved by means other than deliberate or accidental embalming are known as incorrupt bodies and are regarded as significant in Catholicism and much of Christianity. Incorruptibility is associated with (but is not on its own indicative of) sainthood.[95]

References

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Sources

External links

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Academic offices
Preceded by 7th President of Georgetown College
1809 		Succeeded by
Preceded by 3rd President of the Washington Seminary
1824–1848 		Succeeded by
Civic offices
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 2nd President of the Washington Library Company
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Catholic Church titles
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1804–1854 		Succeeded by
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Bishop suspended from ordinary capacity
 Vicar Apostolic and Apostolic Administrator of the Diocese of Philadelphia
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