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Ursuline Convent riots
The Ursuline Convent riots occurred on August 11 and 12, 1834, in Charlestown, Massachusetts, near Boston, in what is now Somerville, Massachusetts. During the riot, a convent of Roman Catholic Ursuline nuns was burned down by a Protestant mob. The event was triggered by reported abuse of a member of the order, and was fueled by the rebirth of extreme anti-Catholic sentiment in antebellum New England.
From the founding of the Massachusetts Bay Colony, little tolerance was exhibited by the Puritan leadership even toward Protestant views that did not accord with theirs. When the Province of Massachusetts Bay was established in 1692, its charter protected freedom of worship for Protestants in general, but specifically excluded Roman Catholics. After American independence, there was a broadening of tolerance in the nation, but this tolerance did not particularly take hold in Massachusetts. The arrival of many Catholic Irish immigrants ignited sectarian tensions, which were abetted by the Protestant religious revivals of the Second Great Awakening.
The idea of establishing an Ursuline school in Boston originated with Father John Thayer, a Massachusetts native who converted to Roman Catholicism after a transformative experience in Rome in 1783. Thayer died in 1815, having recruited several nuns in Ireland for the project, and donated his estate to the cause. In 1820, the Most Reverend Jean-Louis Lefebvre de Cheverus, bishop of the newly created diocese of Boston, oversaw the opening of the convent in the rectory of the Boston cathedral. A school for girls was set up in the convent, intended to educate the area's poor. Approximately 100 students were eventually enrolled. The early years of the school were plagued by tuberculosis, which claimed the lives of the convent's first mother superior and several of the sisters. A new leader, Mother Mary Edmond St. George, was recruited from the Ursuline convent in Trois Rivieres, Quebec, where the Boston nuns had trained.
Mother St. George and Bishop Benedict Fenwick envisioned a larger convent and school property, in a country setting, that would cater to Boston's wealthy (and primarily liberal Unitarian) upper class, who would thus fund the expansion of the Catholic mission in the area. In 1826, the Ursulines purchased land on Ploughed Hill (later called Convent Hill or Mount Benedict), in a section of Charlestown that is now in Somerville. A fine brick convent and school were built, with the sisters moving into the facility in 1827, and classes beginning in 1828. By 1834 there were 47 students, only six of whom were Catholic. According to Jenny Franchot, the author of a history of the riots, the lower classes of Boston, predominantly conservative Trinitarian Protestants, came to see the convent school as representing a union between two classes of people—the upper class and Catholics—both of which they distrusted. The antipathy toward Catholics was fanned by anti-Catholic publications and by prominent preachers, including Lyman Beecher. Anti-Catholic violence occurred in Boston at a low level in the 1820s, with attacks on the homes of Irish Catholic laborers taking place in 1823, 1826, and 1828. Boston's mayor was petitioned in 1832 to take steps against the recurring violence. Charlestown, then separate from Boston, was not immune to the sectarian violence, seeing several attacks on Irish Catholics in 1833. Its population of about 10,000 was predominantly lower class Protestant laborers. Specific acts of violence committed against the convent and the Catholic establishment in Charlestown included the killing of one of its dogs in 1829, the burning of its stable in 1830, and the destruction of an Irish bar in 1833 by Protestant rioters. There was also simmering hostility over the establishment of a Catholic cemetery on nearby Bunker Hill, with local Protestants agitating that it be closed. These tensions were further heightened by a court case concerning the cemetery, in which the district court ruled in 1833 in favor of the diocese and against a restrictive law enacted by Charlestown selectmen.
Roman Catholic institutions, especially convents, were frequently rumored by anti-Catholics to be dens of immorality and corruption, and the Charlestown facility in particular was seen by the lower class Protestants as a place where Catholics and wealthy Unitarians conspired against them. A Boston newspaper in 1830 published a false story of a Protestant orphan spirited into the facility after manipulating a large sum of money from its caretakers. The story of Rebecca Reed, a young Episcopalian woman from Boston who attended the school in 1831 further inflamed resentment against the institution. She attended the school as a charity scholar: a day student for whom the convent waived tuition fees. In 1832, she declared her intent to enter the Ursuline novitiate, but left the convent after six months as a postulant (originally one who makes a request or demand, hence a candidate). At some time after her departure, she began writing a manuscript entitled Six Months in a Convent, in which she suggested the nuns tried to force her into adopting their religion. This work would be published in 1835, but her story was known in Charlestown, where she was sheltered after her departure.
On the evening of July 28, 1834, Sister Mary John (Elizabeth Harrison), a nun teaching at the convent, made her way to a sympathetic family that lived nearby, escorted by Edward Cutter and John Runey, two anti-Catholic residents of Charlestown. She was convinced to return to the convent the next day by Bishop Fenwick. This episode prompted rumors that she was being held against her will and even tortured at the convent. Local newspapers, on hearing of the story, began publishing accounts of a "mysterious woman" kept against her will in the convent. As the accounts spread, concern over the fate of the "mysterious woman" (with details of her situation conflated with those of Rebecca Reed) appear to have incited the largely Protestant workmen of Charlestown to take action. Meetings of increasing size took place at a local school that were said to be the organizational meetings for the events that transpired. On August 10, placards were found posted in Charlestown stating: "To the Selectmen of Charlestown!! Gentlemen: It is currently reported that a mysterious affair has lately happened at the Nunnery in Charlestown, now it is your duty gentlemen to have this affair investigated immediately[;] if not the Truckmen of Boston will demolish the Nunnery thursday [sic] night—August 14."
By the end of the first week of August, both Cutter and the Charlestown selectmen were sufficiently disturbed by the rumors of impending action against the convent that they decided to investigate the situation further. With the permission of the Mother Superior, Mr. Cutter returned to the convent to interview Sister Mary John on August 9. He reported that he
was informed by her that she was at liberty to leave the Institution at any time she chose. The same statement was also made by the Superior, who farther remarked, that, in the present state of public feeling, she should prefer to have her leave.
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Ursuline Convent riots
The Ursuline Convent riots occurred on August 11 and 12, 1834, in Charlestown, Massachusetts, near Boston, in what is now Somerville, Massachusetts. During the riot, a convent of Roman Catholic Ursuline nuns was burned down by a Protestant mob. The event was triggered by reported abuse of a member of the order, and was fueled by the rebirth of extreme anti-Catholic sentiment in antebellum New England.
From the founding of the Massachusetts Bay Colony, little tolerance was exhibited by the Puritan leadership even toward Protestant views that did not accord with theirs. When the Province of Massachusetts Bay was established in 1692, its charter protected freedom of worship for Protestants in general, but specifically excluded Roman Catholics. After American independence, there was a broadening of tolerance in the nation, but this tolerance did not particularly take hold in Massachusetts. The arrival of many Catholic Irish immigrants ignited sectarian tensions, which were abetted by the Protestant religious revivals of the Second Great Awakening.
The idea of establishing an Ursuline school in Boston originated with Father John Thayer, a Massachusetts native who converted to Roman Catholicism after a transformative experience in Rome in 1783. Thayer died in 1815, having recruited several nuns in Ireland for the project, and donated his estate to the cause. In 1820, the Most Reverend Jean-Louis Lefebvre de Cheverus, bishop of the newly created diocese of Boston, oversaw the opening of the convent in the rectory of the Boston cathedral. A school for girls was set up in the convent, intended to educate the area's poor. Approximately 100 students were eventually enrolled. The early years of the school were plagued by tuberculosis, which claimed the lives of the convent's first mother superior and several of the sisters. A new leader, Mother Mary Edmond St. George, was recruited from the Ursuline convent in Trois Rivieres, Quebec, where the Boston nuns had trained.
Mother St. George and Bishop Benedict Fenwick envisioned a larger convent and school property, in a country setting, that would cater to Boston's wealthy (and primarily liberal Unitarian) upper class, who would thus fund the expansion of the Catholic mission in the area. In 1826, the Ursulines purchased land on Ploughed Hill (later called Convent Hill or Mount Benedict), in a section of Charlestown that is now in Somerville. A fine brick convent and school were built, with the sisters moving into the facility in 1827, and classes beginning in 1828. By 1834 there were 47 students, only six of whom were Catholic. According to Jenny Franchot, the author of a history of the riots, the lower classes of Boston, predominantly conservative Trinitarian Protestants, came to see the convent school as representing a union between two classes of people—the upper class and Catholics—both of which they distrusted. The antipathy toward Catholics was fanned by anti-Catholic publications and by prominent preachers, including Lyman Beecher. Anti-Catholic violence occurred in Boston at a low level in the 1820s, with attacks on the homes of Irish Catholic laborers taking place in 1823, 1826, and 1828. Boston's mayor was petitioned in 1832 to take steps against the recurring violence. Charlestown, then separate from Boston, was not immune to the sectarian violence, seeing several attacks on Irish Catholics in 1833. Its population of about 10,000 was predominantly lower class Protestant laborers. Specific acts of violence committed against the convent and the Catholic establishment in Charlestown included the killing of one of its dogs in 1829, the burning of its stable in 1830, and the destruction of an Irish bar in 1833 by Protestant rioters. There was also simmering hostility over the establishment of a Catholic cemetery on nearby Bunker Hill, with local Protestants agitating that it be closed. These tensions were further heightened by a court case concerning the cemetery, in which the district court ruled in 1833 in favor of the diocese and against a restrictive law enacted by Charlestown selectmen.
Roman Catholic institutions, especially convents, were frequently rumored by anti-Catholics to be dens of immorality and corruption, and the Charlestown facility in particular was seen by the lower class Protestants as a place where Catholics and wealthy Unitarians conspired against them. A Boston newspaper in 1830 published a false story of a Protestant orphan spirited into the facility after manipulating a large sum of money from its caretakers. The story of Rebecca Reed, a young Episcopalian woman from Boston who attended the school in 1831 further inflamed resentment against the institution. She attended the school as a charity scholar: a day student for whom the convent waived tuition fees. In 1832, she declared her intent to enter the Ursuline novitiate, but left the convent after six months as a postulant (originally one who makes a request or demand, hence a candidate). At some time after her departure, she began writing a manuscript entitled Six Months in a Convent, in which she suggested the nuns tried to force her into adopting their religion. This work would be published in 1835, but her story was known in Charlestown, where she was sheltered after her departure.
On the evening of July 28, 1834, Sister Mary John (Elizabeth Harrison), a nun teaching at the convent, made her way to a sympathetic family that lived nearby, escorted by Edward Cutter and John Runey, two anti-Catholic residents of Charlestown. She was convinced to return to the convent the next day by Bishop Fenwick. This episode prompted rumors that she was being held against her will and even tortured at the convent. Local newspapers, on hearing of the story, began publishing accounts of a "mysterious woman" kept against her will in the convent. As the accounts spread, concern over the fate of the "mysterious woman" (with details of her situation conflated with those of Rebecca Reed) appear to have incited the largely Protestant workmen of Charlestown to take action. Meetings of increasing size took place at a local school that were said to be the organizational meetings for the events that transpired. On August 10, placards were found posted in Charlestown stating: "To the Selectmen of Charlestown!! Gentlemen: It is currently reported that a mysterious affair has lately happened at the Nunnery in Charlestown, now it is your duty gentlemen to have this affair investigated immediately[;] if not the Truckmen of Boston will demolish the Nunnery thursday [sic] night—August 14."
By the end of the first week of August, both Cutter and the Charlestown selectmen were sufficiently disturbed by the rumors of impending action against the convent that they decided to investigate the situation further. With the permission of the Mother Superior, Mr. Cutter returned to the convent to interview Sister Mary John on August 9. He reported that he
was informed by her that she was at liberty to leave the Institution at any time she chose. The same statement was also made by the Superior, who farther remarked, that, in the present state of public feeling, she should prefer to have her leave.
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