All posts by Padre Juan

Born in Taos, NM--youngest of three boys. Ordained a priest for Los Angeles Archdiocese in 1964, served in several parishes, pastor in three. National special ministry twice: executive director of PADRES organization 1972-1975, coordinator of Tercer Encuentro Hispano de Pastoral 1984-1985. Author of RELUCTANT DAWN: A Biography of Padre Martinez published in 1975, second edition 2006. Retired from administration, and helping as a "supply priest" in Diocese of San Bernardino. Maintain blog dedicated to Padre Antonio José Martínez, Cura de Taos (1793-1867)

ST. KATERI TEKAKWITHA





 by

Fr.
Juan Romero

 

Today—October 21, 2012—ten
days after the Golden Jubilee of the Second Vatican Council and the opening of
the Year of Faith,  Kateri Tekakwitha was
officially canonized a saint.  Together
with her, Pope Benedict XVI also declared six others saints. I was privileged
to be among a crushing throng of thousands in front of St. Peter’s Basilica.

Saint Kateri, “Lily of the
Mohawks,” was born of an Algonquin mother and Mohawk chief in what is today
upstate New York near the Canadian border. 
She is the first native American to be canonized.  Both of her parents died by the time she was
four, and Kateri died from smallpox in 1680 at the young age of 24.

I learned today from an
eastcoaster that her name is properly pronouced KATeri.  His companion commented it was a case of potaaato/potahto.  From a NY Times article, I also learned that
Tekakwitha was a nick-name given her after she became partially blind from
smallpox.  It means “She who bumps into
things.”

It is not a stretch to connect
St. Kateri to New Mexico.  My affection
for her is related to my roots there, and my love for the Taos Pueblo and its
people.  Corina Santistevan, New Mexican
historian and preservationist, as well as one of my special mentors, has
greatly promoted devotion to Kateri in the north (of NM) where love for the new
saint has increased in recent years. 
Kateri’s canonization comes toward the end of this year that began on
January 6 with the centennial celebration of New Mexico as a State of the Union.  It had been a Territory of the United States
since its military occupation in 1846. 

It seems super-ironic to me
that St. Kateri Tekakwitha died in 1680, the same year in which took place the
only successful rebellion of Native Americans against Europeans, Spanish
settlers. Popé, a talented shaman, linguist and warrior from Ohkay Owingeh
Pueblo, coordinated the uprising beginning in Taos. Spanish colonists in 1598 had
named the Pueblo San Juan, and Popé is clearly to be distinguished from “the
pope.”  The settlers were driven south
toward the El Paso area and beyond, but returned thirteen years later, somewhat
chastened and having learned to live in peace with the original
inhabitants.  May Kateri intercede today for
all peoples to live toether in peace in spite of cultural and religious
differences. 

I see Kaeri as a “suffering
servant type,” and a figure of reconciliation. 
She died of a disease unknown to Indians before the coming of the White
man, and in that sense—although herself innocent—took our burdens upon
herself. 

I also see her as a liminal
person, one of the saints of the American continent who unites people across
borders.  Her mother introduced her to
her Catholic faith. Faithful to it, she studied it as a young woman and was
baptized at eighteen.  Ridicued for her
fatih, she moved to Canada where Catholics claim her as their own, as well as
people of the entire American continent including the United States, Central
and South America.  After more than five
centuries of evangelization in the new world of America, and four centuries
after her death, she is the first “Native American” to finally be canonized.

Today I salute the people of
the Agua Caliente Band of Cahuilla Indians with whom I have been privileged to
work. The Parish of Our Lady of Guadalupe in Palm Springs this last December celbrated
the centennial Cahuilla Indians donated land to the Catholic Church through the
Bishop of San Diego.

As we begin this Year of
Faith, fifty years after the Second Vatican Council was inaugurated, may Saint
Kateri Tekakwitha help us to grow in our Catholic faith and to be conscious
agents of the “new evangelization.”

CLERICAL CELIBACY

 

 

 

 

 

[Letter to
an artistic Taoseña,  close relative of Padre Martinez –
written 2004, revised 2012.]

 

by

 

Fr. Juan Romero

Dear Maya:

 

You
ask my opinion on clerical celibacy.  Yes, I think it should become
optional for any diocesan priest.  In my view, this would greatly enhance
the freedom with which a priest to whom God has given the charism of celibacy
will live it.  Within a few sentences discussing marriage, adultery,
divorce, and virginity or celibacy, Jesus’ disciples suggested, “it is better
not to marry.” He answered, “Not all can accept [this] word, but only those to
whom that is granted…. Some [are incapable of marriage] because they…have
renounced marriage for the sake of the kingdom of heaven….Whoever can
accept this ought to accept it.”[1]

St.
Paul gave his own witness in favor of celibacy for practical motives as well as
for theological reasons.  He was single-hearted, and counseled
celibacy to other disciples and evangelizers to be fully concerned for the
service of the people to whom they are sent instead of being wrapped up in the
cares of wife and family.[2] In
Paul’s teaching, celibacy is a charism, a special gift given by God for
building up the Body of Christ, the Church.  It is a gift freely given,
and awaits a free response.  Both the gift and response have to be free if
God is to be pleased.  If a response to a gift is somehow forced,
then there is no real freedom in the response.  Freedom has to be from
within the mind and heart.  If celibacy is a charism, a gift God
gives to a particular person for the good of the whole Church, let us hope that
such a person freely accepts the gift.

However,
a person must also be free not to accept a particular gift from God
without in any way fearing s/he might be punished for not accepting a gift
offered.  Furthermore, no one should try to pretend s/he has a gift
from God if in fact s/he does not.  The pretense is worse if the
person then tries to live as if s/he has a gift of “wisdom, knowledge, healing,
mighty deed, prophecy, discernment of spirits, gift of tongues, interpretation
of tongues,”[3]…or
celibacy.  For example, being an artist is a gift of God; it is a talent
that comes from Him.  For sure, one has to work at it in order to better
develop it.  While only some may have the gift of celibacy, there are
others who definitely do not.  Any gift God gives is for His greater glory
and the service of people.  Of course, a gift—talent
or charism—given by God may also be used for self-fulfillment and as a way
to make a living, but only secondarily.

The
Pauline text on Marriage and Virginity[4] merits
prayerful reflection by anyone interested in understanding or
appreciating celibacy.  The footnotes in a bible[5] are
worth studying and contemplating.  Here are some texts from Chapter 7 of
St. Paul’s First Letter to the Corinthians that I particularly recommend for
reflection:

  • “Indeed,
    I wish everyone to be as I am, but each has a particular gift from God, one of
    one kind and one of another.”[6]
  • “…Everyone
    should live as the Lord has assigned, just as God called each one.”[7]
  • “Now
    in regard to virgins I have no commandment from the Lord, but I give my
    opinion…that it is a good thing for a person to remain as he is,”[8]
    i.e. either married or single.
  • “I
    should like you to be free of anxieties.  An unmarried man is anxious
    about the things of the Lord, how he may please the Lord.  But a married
    man is anxious about the things of the world, how he may please his wife, and
    he is divided….”[9]
  • “So
    then, the one who marries his virgin does well; the one who does not marry her
    will do better.”[10]

Clerical
celibacy matters because of the example of Jesus, the exhortation of St. Paul,
and the practice of several centuries in the Western (Latin Rite) Church.[11] However,
for a Catholic clergyman to be required to be celibate is not a dogma of the
Church, and therefore theoretically could be changed.[12] The
apostles were all married, except for St. John. We hear about how Jesus cured
Peter’s mother-in-law when he lived with them.[13] For
the first ten centuries of the Church, the great majority of clergy were
married.  At the same time, there has always been the witness of monks and
later religious order priests such as Franciscans, Dominicans, etc. who are
religious by definition because they take the three vows of
poverty, chastity, and obedience.  Celibacy is an evangelical
counsel, not a divine mandate.  Although clerical celibacy is not
essential to priesthood, it is a serious discipline.  For Catholic
clergy in the Western Church, celibacy is a matter of church law as well as an
evangelical counsel.  The bishop may punish celibacy’s flagrant violation
with the ecclesiastical censure of suspension from officiating at the sacred
duties of presiding at Mass and administering
sacraments.

In my
opinion, if the rule mandating celibacy were to be changed, that would
strengthen the freedom of celibacy as a charism by which one freely
responds to God’s call.  It is a vocation that can be lived with
authenticity only if it is freely chosen in response to God’s initiative.
It is obviously not for everyone, nor is it even necessarily a “better
way,” but only different.  It is, however, very definitely a call to
some.  Part of its importance within the Catholic community is that it
bears witness to the future—the fullness of the coming of the kingdom—when
giving in marriage will no longer be.

The
life of celibacy is essential to the chosen life of a vowed religious priest,
brother, or sister. Taking the vow of celibacy, together with the vows of
poverty and obedience, is what makes a Franciscan, Dominican, Jesuit or member
of any religious order fall into the category of a religious.  A diocesan
priest—sometimes called a secular priest[14] because
he lives “in the world, but is not of it”— is not
irreligious.  However, he is not a religious in the manner of one who
takes vows to keep the evangelical counsels.  This is one of the main
distinctions between a diocesan/secular priest and a religious order priest or
sister.  Nevertheless, the diocesan/secular priest promises to live
in the spirit of the evangelical counsels as they apply to his state of life,
but is not bound to them by the virtue of religion.

Another
important difference between a diocesan/secular priest and a religious is that
a religious priest is immediately subject to the authority of his religious
superior, sometimes called a provincial.  On the other hand, a
diocesan priest is immediately subject to the authority of the local bishop of
his diocese.  A diocesan/secular priest belongs to a diocese, the local
church.  The priest is “incardinated into” or hooked onto a
particular diocese, like a hinge on a door. The diocese is the “door,” and the
“hinge” is the promise of reverence and obedience to the particular bishop
of that diocese, together with the promise to serve the people of that local
church. The real authority for any priest has to be Jesus Christ, but his
immediate earthly authority is either the superior for a religious priest, or
the local bishop for a secular/diocesan priest.  In the sixteenth and
seventeenth centuries–when there were only Franciscans in New Mexico–the
Franciscan Custos (Guardian) was the main person directly in
charge of priest-personnel.

Since
the ninth century, celibacy became a rule for all priests of the Latin Rite in
the Western Church.  One of the primary goals of the rule, as
Father Cozzen explains,[15] was
to insure that church property would not be passed onto the children of a
priest.  Priests that you are familiar with are of the Latin Rite.
Most western Catholics are not well informed about the Eastern Rites of our
one, holy, Catholic (universal), and apostolic church.  Eastern Rite Catholics believe
all the same doctrines (dogmas) that we do; they have the same sacraments
(Eucharist is central for them as well); they honor Blessed Mary with great
devotion, maybe even more than we do; and they are in union with the Holy
Father in Rome.

Both
the Eastern Rite Catholic Church in union with Rome, as well as the Greek
Orthodox Church separated from Rome, maintain their custom of a married
clergy.  However, in the early twentieth century, the Latin Church
imposed its discipline of celibacy upon Eastern Rite clergy residing and
ministering in the United States. Eastern Rite Catholics are not to be
confused with members of the Eastern Orthodox Church who also
adhere to the same dogmas, have the same sacraments, and honor
Mary.  However, they do not acknowledge the authority of the pope in
the same way we do.  Their members are our closest brothers and
sisters within the family of Christians.  Although the will of God
and prayer of Jesus is that we “all be one,”[16] we
have sadly and scandalously been estranged since Great Western Schism of
1054.  We Roman Catholics believe that our Holy Father in Rome is the
successor of St. Peter whom Jesus chose—together with all of Peter’s
successors—to be the visible head of the Church on earth.  “And so I say
to you, you are Peter, and upon this rock I will build my church…”[17] The Greek
Orthodox Church may have great respect for the Bishop of Rome as the Patriarch
of the West, but it does not see him in the same way as Catholics.

In
my opinion, a change in the rule of celibacy making it optional for priests of
the Latin Rite to marry or not would enhance the practice of celibacy. God
freely gives the gift (charism) to whomever He wills.  Some diocesan
priests who have received and accepted the charism of celibacy happily and
faithfully live out that life.  Other diocesan priests who perhaps feel
called both to priesthood and to marriage would be able to integrate both
vocations into their lives.  Monks and religious order priests, however,
would always live their charism of the celibate life that is intrinsic to the
nature of their vocation, fidelity to the evangelical councils that includes
celibacy.

A
change in policy would allow diocesan priests to either marry or to remain
single.  Many priests perhaps may choose to marry if given the
option.  However, those who choose to remain single “for the sake of
the kingdom of heaven”[18] would
do so because God has called them to live a celibate life and has given them
the graces to do so.  With His actual graces, the Lord helps a priest
or religious woman live their celibate vocation fully and freely.  These
graces enable a person to act with an enlightened mind to better discern God’s
holy will, and an energized heart to fully, faithfully, and freely follow God’s
will. The Lord gives these special helps (graces) to the persons He wills to
bless with the gift (charism) of celibacy.  However, each person so
gifted has to freely accept the gift, and to ask the Lord for His help to
remain faithful in living it out.

It
may be surprise you to know that even at the present time in the Western
Rite—in both Europe and here in the United States– there are Catholic priests
in good standing who are also married!  This is the case of some Lutheran
and Anglican men who were married clergymen and later became Catholics.
Keeping their wives, they were ultimately ordained as Catholic priests.

I
predict there will someday be a change in the discipline of celibacy that would
allow some so-called “permanent” deacons who are married to eventually also
become ordained as priests while retaining their wives.  Deacons are
already part of the hierarchy– the “holy orders” of deaconate, priesthood, and
episcopacy. Such deacons ready and willing to respond to the call to
priesthood will have already shown well-developed qualities of stability and
spiritual maturity.  Their stability is reflected in solid marriages, and
their spiritual maturity echoed by consistent and effective service as deacons serving
the community over a period of years, perhaps seven.  Such a deacon would
likely be required to spend a year or two in formative preparation for
ordination to priesthood.   If there is to be a change in the
discipline of celibacy for clergy of the Western Rite, the Holy Spirit will
show the way, and it will happen in God’s good time, God’s right
time.

I
briefly review for you some history of your antepasado: Antonio
José Martínez, born of the Martín Serrano clan in 1793 at the Plaza of
Santa Rosa in Abiquiú, validly married a distant relative when he was a
young man of 19.  He fathered a daughter in the town of his birth,
but the following year, his wife died in childbirth.  Two years
later, leaving his daughter with her maternal grandparents, Antonio José traveled
to Durango to enter the seminary and study for the priesthood.  At
the time, all of New Mexico and surrounding regions belonged to the diocese of
Durango that was part of the Kingdom of Spain. The year before he was ordained
in 1822, the Republic of Mexico had become independent from Spain, and Taos
became the northern frontier of the new Republic.  After six years of
study, he was ordained a priest at the age of 29.

Sickly,
he returned to Taos before formally finishing his studies, and lived with his
parents while recuperating from his breathing ailment. Meanwhile, Padre
Martinez helped the elderly Franciscan pastor of San Geronimo parish whose seat
was at the Taos Pueblo.  The parish included Our Lady of Guadalupe
Church at the Taos Plaza, a mission of the Pueblo Church, and the church of his
boyhood.  He got better, and was assigned as the priest in charge of
Tomé south of Albuquerque, and then another stint at
Santo Tomás Church in Abiquiú where he had been baptized,
married, and where his wife lay buried.  During this time, he had the
opportunity to re-connect with his daughter who was living with her
grandparents, his in-laws and parents of his deceased wife.  Alas,
within a year, his daughter María de La Luz also died at the young
age of twelve in the year 1825.  By 1826,
Padre Martínez was assigned to become the priest in charge of San
Geronimo parish that included his beloved church of Our Lady of Guadalupe in
Taos.  He was to have an eventful career for the next forty-two years
not only as a priest, but also as an educator, journalist-printer-publisher,
rancher, lawyer and politician.  His concern for the poor wherever he
was became a hallmark of his ministry.

In
1851, Santa Fe and its environs (including Taos) became part of a new diocese
within the United States.  However, after a few years, he began to
have conflicts with his bishop, and the last years of his life were clouded in
controversy with his new bishop.  However, his peers in the
Territorial Legislature continued to hold him in high regard, and upon his
death in 1867 carved this encomium upon his tombstone: “La Honra de
Su País
/The Honor of His Homeland.”

Padre
Martinez was an intellectual and practical leader who did wonderful things for
the benefit of the people of New Mexico and beyond.  His
accomplishments were great, and so were some of his faults including pride and
obstinacy.  Bishop Jean B. Lamy suspended him in 1856, and
excommunicated him in 1858 for his “scandalous writings” against the bishop’s policy
re-introducing tithing.  Even as a young priest, as far back as 1829,
Padre Martinez had resisted that policy enshrined in the civil law of the
Republic of Mexico because it was an excessive burden on the
poor.  He later, during the mid 1830s, used his legislative skills to
change civil law to make tithing illegal.

Neither
Bishop Lamy nor his Vicar General Joseph Machebeuf ever
alleged immoral behavior on the part of Padre Martinez, but the fact is that he
did have children while serving as the priest of Taos.  He definitely
had a vocation to the intellectual life, and service for the benefit of the
people, especially the poor.  He may have had a vocation to the
priesthood, but he certainly did not have the charism of celibacy.

Your tío Vicente
has written clearly about the progeny of Padre Martínez, and is publishing
the results of his extensive research.  I commend to you his work
soon to be published in a genealogical journal, but wish to highlight a few
items I deem especially significant:

  • In his
    Last Will and Testament, modified and ratified a month before he died in 1867,
    Padre Martínez mentions briefly—almost curtly—his only legitimate
    daughter María de La Luz who was named after his young wife that died
    in childbirth.  He was to have two other daughters given the same
    name, the first also died as an infant.  Padre Martínez had
    a predilection for the name, and a great devotion to Blessed Mary
    under the title La Purísima Concepción de María.  He
    kept and revered a favorite image still extant among the heirlooms of
    the family; his private oratorio and graveside (campo santo)
    were dedicated to La Purísima.
  • His
    first son was born in July 1830 around the feast of Santiago (July
    25).  There have been questions about the identity of the mother,
    whether or not Padre Martinez was actually the father, and from whom did
    Santiago get his last name of Valdez.  It seems clear that Padre
    Martinez was indeed the father of Santiago Valdez, and a certain Theodora
    Marquez was his mother. Your uncle Vicente Martínez deftly
    and thoroughly provides answers to most questions raised, and I emphasize a few
    items. Padre Martinez had a special love
    for Santiago—educated him well in his own schools (elementary school, seminary
    and law school), brought him up as part of his own family (the Padre refers to
    him in his Will as “mi familiar”), named him administrator of his Last
    will and Testament. He also asked Santiago
    and Vicente Ferrer, the next to youngest son and future Presbyterian
    evangelizer, to be care-takers of his private chapel. The Padre bequeathed to Santiago and to his
    descendants the use of the Padre’s own family name of Martinez, i.e., children
    of Martín.  Finally, Padre Martinez left his precious books and
    documents to Santiago Valdez. In 1877, a decade after the Padre’s death,
    Santiago would stitch together the Biografía del Presbêtero Antonio
    José Martínez, Cura de Taos
    today found in
    the Ritch Collection of the Huntington Library near Los Angeles. A fully annotated scholarly version English
    is scheduled for publication in the near future.
  • Padre Martinez had other children with Teodora Romero
    Trujillo.  At 16, she married a Mr. Oliver, and gave birth to a
    daughter in 1826.  Within a short time and maybe at the same
    time—perhaps in an accident—both father and daughter died.  This
    was the same year that Padre Martínez returned to Taos as the new
    priest in town.  The young widow Theodora lived with her parents
    next door to the Padre’s house, and she eventually became the priest’s
    housekeeper. Human circumstances led both first to mutual friendship, and
    eventually—within four years–blossomed into a more intimate and long-term
    relationship.  Their respective fathers had known each other and
    worked together in Taos since the early nineteenth century.  It is
    quite possible that Severino Martínez and José Romero–the respective fathers
    of Padre Martinez and Teodora Romero–were business partners.  Their
    names are associated with the land and building of Guadalupe Church in Taos
    since 1804. Furthermore, Severino obtained
    some nearby land that in 1825 he gave for the building of a residence to his
    son the new parish priest in town.
    Moreover, both Padre Martínez and Theodora had been widowed at
    a young age, and each also had lost a daughter. The priest and his young
    housekeeper had a son, and over the following fourteen years, the couple would
    have a number of children.  As a loving and dutiful father, Padre
    Martinez in his Last Will and Testament explicitly and adequately provided for
    each of them.

Padre Martínez named
his next son, born of Theodora in 1831, George—not Jorge.  By
family lore, it is thought that this name in English was given to honor George
Washington for whom Padre Martinez had great appreciation.  The
maternal grandparents were José Romero and María Trujillo.

  • Next
    to the last son was Vicente Ferrer Romero, born in
    1844.  He is a significant figure in New Mexican history insofar as
    he carried on the religious and publication legacy of his father, the
    priest.  However, he did so as a Presbyterian evangelist and
    publisher of Protestant tracts.  When in his formative
    teenage years, thirteen and fourteen, the controversy between
    Bishop Lamy and Padre Martinez was cresting and exploded into
    suspension and finally excommunication by 1858.  By the time Vicente
    Ferrer Romero was a mature man entering his thirties, he came into contact with
    the Presbyterian minister Rev. Roberts, and in 1873 invited him to Taos where
    Vicente helped him establish a school. Vicente Ferrer Romero became
    an effective circuit rider appealing to many disaffected Catholics who were smarting
    and devastated the denunciation of their beloved Cura de Taos.

A
band of Jesuit priests gave missions in Taos after Padre Martinez died in
1867. As a result, many families and
individuals who had been disaffected returned to the Catholic Church, but
certainly not all.  What is true is that both Catholics and
Presbyterians over the years have become more united in their appreciation of
Padre Martinez, Cura de Taos, and appreciative of his
legacy.  At the unveiling of the bronze life-sized memorial of Padre
Martinez placed at the center of the Taos Plaza in July
2006, Edmundo Vasquez—a relative of the Padre and committed
Presbyterian layman—prayed the main prayer of dedication for the event.

Padre
Martinez died reconciled to his Church through the sacraments of Penance,
Anointing and Holy Communion administered by Padre Lucero of Arroyo Hondo—his
former student, friend and neighbor.  In my own prayers, I often
commend Padre Martínez to the Lord, and I invite you to do the same. He
succeeded in doing a lot of good, and followed his conscience.  May
we do the same.

 

God bless him and all of us!

Padre Juan

Father
Juan Romero

 

 

 

 

 

 

[1] Mt. 19: 10-12, New American Bible.

[2] I Cor. 7.

[3] Cf. I Cor. 12-14 for St. Paul’s theology and
practical exhortations about  charisms for
the good of the community.

[4] I Cor. 7.

[5] Such as the New American Bible published by Oxford
University Press Inc., New York.

[6] I Cor. 7:7.

[7] I Cor. 7:17.

[8] I Cor. 7:26.

[9] I Cor. 7: 33-34.

[10] I Cor. 7: 38.

[11] The discipline of clerical celibacy has been the rule for
Catholic clergy of the Roman Rite since the Second Lateran Council in the tenth
century.

[12] For a history of Celibacy in the Church, and an opinion of
its possible future direction, Cf. Donald Cozzens, Freeing
Celibacy, 
© 2006: http://www.amazon.com/.

[13] Mt 8:14.

[14] From the Latin saeculum that means world.

[15] Cozzens, op. cit., passim.

[16] Jn 17:21.

[17] Mt. 16: 18.

[18] Mt. 19:12

 

 

OUR LADY OF GUADALUPE – Feastday December 12

Padre Martinez was in charge of la iglesia de Nuestra Señora de Guadalupe in Taos, New Mexico from 1826 until 1858.  When he was first assigned there, it was an asistencia of the main parish church of San Geronimo located at the nearby Taos Pueblo. Guadalupe Church did not formally gain parish status until 1842.  Nevertheless, it is one of the oldest churches  dedicated to Mary under the title of Our Lady of Guadalupe that is continually functioning as a Catholic church (now for over two centuries) in the United States.   

The first Guadalupe Church in Taos was constructed around 1802 at the La Plaza de Don Fernando.  It fell into serious disrepair, but was used until 1911 when it was replaced by another building in time for New Mexico statehood in early 1912. [My two older brothers–Airforce Major J. Tobias Romero (retired) and Rev. C. Gilbert Romero, Ph. D. were baptized at that venerable church.]   That church was sadly destroyed by fire in the summer of 1961 a few months after joyful ordination of Father Gilbert, fifty years ago this past April 25.]  A third church, phoenix-like, rose from its ashes within a year and located across the road from the original location.  
I have served as a priest at three different California parishes dedicated to Our Lady of Guadalupe: one in Santa Barbara, another in La Habra, and more recently in Palm Springs. Precisely one hundred years ago today, the leadership of the Agua Caliente Band of Cahuilla Indians in Palm Springs signed a document with twelve signatures thereby donating choice land to the Diocese of San Diego to be used for worship.  The church built on that land is today’s Guadalupe Church in Palm Springs.  Congratulations on the Centennial!

According to the story of Guadalupe, Mary appeared to the Indian Juan Diego a few consecutive times towards the end of 1531.  Very early in the morning of December 12, she appeared again and encouraged this unschooled and yet unbaptized catechumen and urged him to take her message to Bishop Zumaraga that a church in her honor be built on the spot upon which she was appearing.  It was Tepeyac Hill in today’s Mexico City.  The actual location was the site of the goddess Tonantzin, goddess of fertility sacred to the Aztecs.
Just as Blessed Mary “took over” the cult that had been rendered to Artemis in Ephesus (Cf. Acts 19:23, sq.), so also does Mary under the title of Guadalupe take over the cult that had been rendered to Tonantzin. In Catholic theology, Mary is not a goddess, but is the mother of Jesus Christ true God as well as true man.  He was “conceived by the Holy Spirit and born of the Virgin Mary,” as the Apostle’s Creed states.  Therefore, she can rightfully be called the “Mother of God.” 
Only ten years after the noche triste of 1521 that inaugurated the Spanish conquest, Mary appeared in the center of the new world—the American continent– not as a Spaniard nor as an Indian, but as the mestiza (racially mixed) brown virgin.  “Am I not your mother?” she assures Juan Diego, and then invited him to be her  ambassador before the Bishop.
Catholic faithful and others (Catholics who are not so “faithful” as well as many non-Catholics, including some non Christians) have a devotion to the mother of Jesus especially under the title of Guadalupe.  To Spanish ears, that name sounded like a name already familiar to them.  At the Monastery of Guadalupe in Extramadura, home to many of the conquistadores, there was a “black Virgin” widely venerated.  However, the similar-sounding word in Nahuatl is translated as “she who crushes the head of the serpent”–understood as a reference to Genesis 3:15.  This biblical citation is “The First Good News” or Protoevangelium.  Immediately after the fall of Adam and Eve, God spoke to Satan in the form of the serpent and told him that the offspring of the woman (Eve) would crush the head of the serpent, but in the process, the “offspring” of the serpent would in turn wound the heel of the woman’s offspring’s.  This text was the earliest foundation for messianic HOPE that prophets, speaking in the name of the Lord, helped to specify.   Christian interpretation of that text understands  “the woman’s offspring” first of all as the human race (Eve is “mother of all the living”), then as the Jewish people, and finally as Jesus Christ, son of David, son of Mary, Son of God. 
In the middle of the Basilica of Guadalupe, the imprint of Mary’s image on Juan  Diego’s tilma  is preserved and venerated as a holy icon.  It is appropriately  flanked by the the flags of  every nation of the continent of America.  Mexico City is the approximate geographical center of the continent of the new world.  My confrere Father Virgil Elizondo likes to point out, “Just as Mary of Nazareth gave birth to Jesus Christ in Bethlehem, so also Mary of Nazareth–with her apparitions to Juan Diego– gave birth to Jesus Christ in the new world of America.”  She is the primary  evangelizer of America, the continent.

NM-CA CONNECTION: 1830-1842

CEHILA-USA Conference at Miami, Florida

June 30, 2008

In 1943, my family came to Los Angeles from Taos and Albuquerque, NM. Dad landed a wartime job as an accountant for Lockheed Aircraft in Burbank. The journey and our settlement was part of a long tradition of the New Mexican colonization of southern California whose culmination had taken place almost a century before. Antecedents of a pattern of migration to California—through Baja California– go back before the founding of the United States.[1][i] Between 1830 and 1842, over 150 families from New Mexico came and settled in southern California, making up the largest population center between Santa Fe and Los Angeles. Although the territory historically had a variety of names, the area was best known as Agua Mansa or San Salvador, clustering around today’s town of Colton on the border between San Bernardino and Riverside Counties. The inhabitants of these various small villages came to California from New Mexico through Abiquiu northwest of Santa Fe and southwest of Taos, and the majority settled in the area’s neighborhoods within a four-year span from 1838 to 1842. Of course, some of the New Mexican immigrants settled in the much larger town of Los Angeles, and others traveled into northern California and other environs.

The leader or trail master of this trek from New Mexico to California in the fall of 1841 was Lorenzo Trujillo. His partners leading the group were fellow Abiqueños and mule-wrangler Hipolitano Espinosa, and Comandante José Antonio Martinez de La Rosa (de La Puente) was guide. Comandante Martinez was a single man, and would not become a settler as Trujillo and Espinosa were doing. It was the Comandante, however, who about four days after their arrival in California, would on November 9, 1842 make the contact with Mexican immigration authorities in Los Angeles to advise them the group from New Mexico had arrived.

Five early settlers from Abiquiú in Southern California had various degrees of kinship
with Padre Antonio José Martínez who was also in Abiquiú. Although popularly
known as the Cura de Taos, Padre Martínez shared the same place of birth and most likely some personal interaction with these five who enjoyed a strong New Mexico-California Connection: Julian Chavez, Santiago Martínez, Comandante José Antonio Martínez, Lorenzo Trujillo, and Encarnación Martínez de Rowland.

Julian Chavez had come to Los Angeles in 1830 at the tender age of twenty, and was Vice Mayor of Los Angeles by the time he was thirty. Since 1958, his name has been linked with the L.A. Dodgers who at that time made “Chavez Ravine”[2][ii] their home. The other Aquiqueños were transplanted in and around various small communities surrounding what is today the town of Colton along the border of San Bernardino and Riverside Counties. It is liminal space—a miniature borderland–along the Santa Ana River at the crossroads of the Southern Pacific and Santa Fe Railroads as well as the
intersection of Interstate Highways 10 and 215. Santiago Martinez, although he had made other trips to the area probably since 1830, was the first of the group to settle nearby. Before reaching their destination, his wife gave birth to their son in 1838, and took up residence by the Santa Ana River that at one time may have been an Indian inhabitation.[3][iii] This northern New Mexico nuclear family thus became the first non-Indian inhabitants of what was to become known as the Inland Empire.

Both Comandante José Antonio Martínez and Lorenzo Trujillo were key pioneers of the Agua Mansa-San Salvador developments. The parents of Encarnación Martinez de Rowland were Felipe Martin(ez) and (Ana) María Trujillo of Ranchos de Taos,[iv] and Santiago Martinez was “believed to be related to Encarnación. ”[4][v] At least since1834, John Rowland or his wife Encarnación or his in-laws was doing business in California in the trade of New Mexican blankets for California horses and mules.[5][vi]

Padre Martínez wrote a very significant Letter of Transit for John Rowland and family in 1842 when they emigrated from New Mexico to settle in California. John Rowland and William Workman—both having New Mexican wives and having become Catholics and naturalized citizens of the Mexican Republic—were eligible to own property and were among the first Anglos to become landowners in California. Although Padre Antonio José Martinez was never an inhabitant of California, with his Letter of Transit on behalf of John Rowland and his wife Encarnación Rowland de Martínez—likely a relative of the Padre–he nevertheless helped to fuel the development and even population explosion of the territory.

Abiquiú today is a small village or group of villages along NM Hwy 84, southwest of Taos and northwest of Santa Fe-Santa Cruz (Española)/Chimayó and San Juan Pueblo. Throughout the nineteenth century, Abiquiú–a beehive activity–served as a major conduit, if not launching pad for travel between Santa Fe and Los Angeles. It was also the birthplace of a remarkable group of people who greatly influenced the life and growth of California in the two decades between1830 and 1850. It remains a spiritual vortex, a mystic space of great beauty that served as the jumping off point for many trekkers from New Mexico to California.

In Jurassic times, Abiquiú was near Panama—slowly separated by the shift of tectonic plates at the rate of one thumb nail’s width a year. Remnants of prehistoric dinosaurs, common to both Panama and Abiquiú, were discovered in 1947 near Ghost Ranch, a Presbyterian Retreat Center located on Las Animas land grant. Over the centuries, Abiquiú has been a welcoming place for different kinds of people. Indians of every stripe and mixture made it their home. After internecine warfare and intermarriage, many had migrated from the four corners areas before the thirteenth century. Indian children captured in warfare among different tribes or with Spanish settlers sometimes grew up in Spanish homes as servants or slaves—a practice not considered controversial at the time–were baptized and brought up as Christian and known as Genízaros. Buffalo soldiers—black men fighting for the North in the Civil War—also have their honored place as residents in Abqiuiú’s history. New Mexico in general, but especially Abiquiú, is famous for its brujas/brujos whose transcendent and spiritual nature is conveyed by folk tales. They cohabit the stark yet supremely beautiful landscape with its hills and high cliffs shaded in textures of yellow, brown, orange, ochre, white and rust that nourish spiritual seekers such as Penitentes, monks (Catholic and Shiite), artists as well as reclusive movie stars. Its high desert lands are peppered with skeletal remains of cattle, often appearing in Georgia O’Keefe paintings.

JULIAN CHAVEZ came from Abiquiu to Los Angeles in 1830 when he was twenty years old—within a year after the first trade caravans left Santa Fe for Los Angeles. The Chavez family lived across the parish church of Santo Tomás where Antonio José Martínez was baptized and where he had married a distant cousin, María de La Luz Martín. Julian’s elder brother was in the military, and young Julian was a teenager when Padre Martinez returned to Abiquiú as widower and young curate to serve as priest-in-charge of Santo Tomá parish.[vii] Julian Chavez was among the sixty men that Antonio Armijo led in 1830 from Abiquiú into California through northern Arizona (the Gila River route) and southern Utah. After almost three months en route, Armijo’s party arrived at San Gabriel Mission where they traded New Mexican blankets for California horses and mules that were already commodities of major exchange.   Chavez eventually settled among the gentle hills along the Río de Nuestra Señora Reina de Los
Angeles de Porciúncula
, twelve miles west of the Mission and a short distance northeast of what is now central city Los Angeles. His residence was at a good location along El Río Porciúncula (the L.A. River), not far from today’s North Broadway bridge. A bronze memorial plaque at the entrance to Elysian Park, also a portal to Chavez Ravine, commemorates the Portolá expedition traveling in 1769 from newly founded Mission San Diego de Alcalá to Monterrey, the capital of Alta California. The Gaspár Portolá expedition on August 2 stopped at a cool resting place on a nearby hill overlooking the river. Fray Juan Crespín, Franciscan chaplain to the expedition noted in his diary the Franciscan feast day of Nuestra Señora Reina de Los Angeles, and named the river in her honor. The small chapel in Assissi and where St. Francis often prayed, met with his religious brothers, and had his “transitus,” i.e., where he died in 1226 was also dedicated to her. Three centuries later, the followers of St. Francis dwarfed the chapel by building a large basilica around it. The little chapel remained within the basilica, and became known as the “small portion” or “La Porciúcula.” Franciscans dedicated the chapel and basilica to Our Lady of the Angels, and celebrate its dedication on August 2.

Mission San Gabriel, established in 1771, is one of the twenty-one Missions founded by Blessed Junípero Serra. Colonists from Sonora, a decade later in 1781, established a settlement twelve miles west of San Gabriel Mission, and named it for the river and called the new village El Pueblo de Nuestra Señora Reina de Los Angeles de Porciúcula, today more commonly known simply as L.A. On August 2 in the bicentennial year of 1976, Archbishop Cardinal Manning of Los Angeles placed a mosaic of the Annunciation—in honor of Queen of the Angels– over the portal of the Plaza Church that is mother church of Los Angeles.

Americans claiming their Lone Star independence from both Mexico and the United States lost the battle of the Alamo to Mexican troops, but won the more important battle at San Jacinto in 1836. In an effort to recuperate revenues from military expenditures in Texas, General Santa Ana decided to levy taxes in New Mexico, and sent Albino Perez to do the job. José María Chavez of Abiquiu, Lieutenant in the Mexican Army and
older brother of Julian Chavez, supported Perez in the failed attempt to impose taxes. Julian Chavez while in his twenties, traveled a few times between California and New Mexico. In 1837, he joined his older brother in the tax-collecting effort, and by 1838 definitively moved to California.

THE CHAVEZ BROTHERS

Indians and New Mexican settlers of the north—around Chimayó, NM—rose up against the government of the Republic of Mexico in1837. The rebels beheaded Governor Perez, installed a Pueblo Indian in the Governors’ Palace at Santa Fe, and then singled out the Chavez brothers for execution for collaborating with Albino Perez. Consequently, together with several relatives, the Chavez brothers left their family home in Abiquiu–an adobe building diagonally across the road from Santo Tomás Church that later became residence of Georgia O’Keefe—and made their way out of New Mexico by way of Utah to California. For Julian, it was a return trip, but this time he stayed tending to his property and political career.[6][viii]

In 1838, when he was thirty years old and only after eight years in California, Julian Chavez (1810-1879) became the Interim Mayor of Los Angeles. Chavez served three terms as a member of the County of Los Angeles Board of Supervisors in 1852, 1858, and 1861. His tract of land in Elysian Park (“Chavez Ravine”) was used as an isolation hospital to treat smallpox principally among Chinese and Mexicans. Besides becoming Vice Mayor of Los Angeles, Julian Chavez also served as Councilman specializing in water rights in 1846 and 1847. The year he became a member of the first group of LA County Board of Supervisors in June 1852, he hosted a July 4th party at downtown Bella Union Hotel. Afterwards, he invited everyone to walk with him in mile-long patriotic parade for a picnic at his vineyard off Riverside Dr. in the northeast part of the city (near today’s Stadium Way on the 5 Freeway).

In1865, Julian was elected to the City Council, and soon afterwards, at the age of 55, got married to Maria Luisa Machado who was less than half his age. Bishop Mora presided at the wedding that took place at the Plaza Church of Our Lady Queen of Angels. Chavez served other terms as councilman in 1870-71, and again in 1873. He also served on the Plaza-Improvement Committee, and worked closely with William Henry Workman, the son of William Workman who had come with John Rowland from Taos to California in the early 1840s.

On July 25, 1879– feast of Santiago (St. James), the patron of Hispanic America so revered in New Mexico, and almost twelve years to the day after the death of his fellow Abiqueño Padre Martínez– Julian Chavez died at the age of 70 in his Chavez Ravine home.[ix]

SANTIAGO MARTÍNEZ

The first trade caravan had left from Taos to Los Angeles in 1829,[1][x] and Julian Chavez came the following year. Santiago Martinez may also have come into California as early as 1830. Santiago was related to Encarnación Martinez who married John Rowland in 1823. She also had roots in Abiquiú, and was related to Padre Martinez. In mid-August 1832, Santiago Martinez went “to California from New Mexico with fifteen men. Hippolito Espinosa (later a settler of Agua Mansa) is with the party.”[xi] Six years later, at the very beginning of fall in1838 and a month after the usual caravan headed for California,
Santiago Martinez and his pregnant wife Manuelita Renaga were in a caravan of seven people that Lorenzo Trujillo had led from Abiquiu. Manuelita “gave birth to a son (Apolinario) in late November at Resting Springs,[7][xii] an oasis in the high desert near the southern end of Death Valley”[8][xiii] and just over the California boarder from Nevada. Trjuillo’s small caravan arrived in the San Bernardino Valley on December 12, 1838– the feast of Our Lady of Guadalupe.

The couple decided to settle on property near the present-day town of Colton. California rancher Antonio Lugo exchanged land for the promise of protection against Indians, and Santiago knew that through Lorenzo Trujillo, he could help recruit Indian fighters from Abiquiú to protect the Lugo San Bernardino Ranch. The young Santiago Martínez family lived on a “bluff overlooking the Santa Ana River near today’s San Bernardino Valley College campus.”[9][xiv] Santiago, his wife and child stayed there, but Lorenzo and the others returned to Abiquiú with the spring caravan. They came back to Rancho San Bernardino in the fall caravan of 1840—this time to settle where Santiago had settled. Hipolitano Espinosa and his family were among the first to settle there, and the settlement came to be called “Politana”[10][xv] in his honor.

The California rendezvous location at Politana (an early settlement of New Mexicans, named for Hipólito Espinosa, at a draw near today’s San Bernardino Valley College) was an important place in the trading scheme of things. Hipólito Espinosa returned with his family to Rancho San Bernardino in the fall of 1840 and settled near Martínez’ place, thus beginning the New Mexican colonization in earnest.
He worked as the chief horse wrangler for the Rancho San Bernardino, the location of his home at the settlement of Politana, and was active in the annual rendezvous near Colton where New Mexican blankets and goods were exchanged for California horses and mules. The business had become so brisk that it exceeded 4,000 animals for the 1842 spring caravan from Los Angeles over the Spanish Trail to the junction of the Santa Fe and Chihuahua Trails in the Abiquiu-Taos-Santa Fe caravan complex.[xvi]

After a relatively brief time living in Politana, there was a territorial dispute between
California landowners Lugo and Bandini. As a result, New Mexican settlers moved nine miles south to the Bandini Donation where a large settlement of their fellow Abiqueños were living by now.[11][xvii]

John Rowland, having come from Taos to La Puente, had returned to Taos to retrieve his wife and family in order to definitively move with him to their new California home. “In the fall of 1842, the Rowlands [John, now with wife and family] returned from Taos to California along with Lorenzo Trujillo and Hipolito Espinosa in a trading caravan under the command of Santiago Martinez likely related to Encarnación.”[12][xviii] It seems that Santiago was a business agent in California trading for Encarnación, and when she joined her husband John Rowland in moving to California, Santiago Martinez helped them move to California. Encarnación later hired Santiago to work as foreman on their ranch where they settled in east La Puente, today’s Walnut-Rowland Heights—near Vejar School.   Santiago moved from Politana, near the juncture of present day San Bernardino-Colton, and moved about sixty miles westward from Agua Mansa to east La Puente, near the location of the first Walnut (Spada) City Hall and Vejar School, Valley Blvd. and Lemon. Their “Martinez Adobe” in La Puente-Walnut, not far from the Roland Heights residence of Encarnación and John Rowland, was shown on older maps until 1970s. Santiago Martinez and family lived in the adobe for about eight years, and moved away when Encarnación died in 1850.[1][xix] Santiago Martinez was the first New Mexican to settle in the area, his name is the first among “Twelve Heads of families” listed in the “List of settlers drawn from the Los Angeles Census of 1844 (located at Politanta).”[13][xx]

COMANDANTE JOSE ANTONIO MARTINEZ

The rather mysterious figure of military man Comandante Antonio José Martínez, considered one of the founders of Agua Mansa, was “from the town of La Rosa,” i.e., Santa Rosa Plaza, the first Spanish settlement of Abiquiú named for St. Rose of Lima, Peru and the first saint of the American continent. The ruins of the Santa Rosa Chapel on the outskirts of Abiquiú along NM Highway 84 are still extant. The Comandante and Padre Martínez were both from the Abiquiu Plaza of “La Rosa” founded in 1739 a few miles east of Abiquiú along the Chama River. Either flooding of the Chama River or
Indian depredations from the Indian village upon the nearby hill
(Potsiunge) occasioned the Santa Rosa community to move about four miles
upriver to Santo Tomás that became the main church of Abiquiú.

Comandante Martínez escorted the expedition from the triangular areas of
Taos-Abiquiu-Santa Fe to the rectangular regions of La Puente-Walnut. Comandante José Antonio Martínez made trips back and forth from New Mexico to California, and eventually began “to organize a colony from his friends. Don Lorenzo Trujillo was
the first and the one who most helped him.”[14][xxiii]

At the beginning of the year 1843, the following persons with all their families
left New Mexico: José Antonio Martínez de la Rosa, Hipólito Espinosa… arrived
in the same year in California at the Lugo ranch, but they quickly saw that the
Lugos would not let go of the land promised to [Santiago] Martínez…The were
prepared to return to New Mexico when Don Juan Bandini offered to donate to
them a strip of land…Immediately they moved down to the land which Bandini had
donated to them.[xxiv]

The name of the “Comandante” is a military title, but at this time, there was
not much of an army in New Mexico that already had been part of the Republic of
Mexico for twenty-two years. Southwest historian David Weber refers
to an adventurer called “Don Antonio José Martinez of Taos—perhaps a relative
of Don Severino’s”[15][xxv]
who reconnoitered the San Luis and Arkansas valleys of today’s southern Colorado and was also active in northern New Mexico in 1818 and 1819. Could this be
the same José Antonio Martinez who, after more than twenty years still vigorous but much more experienced, helped colonize southern California with New Mexicans?[16][xxvi]   “Jose Martinez, the comandante, was a leader on the regular caravan to Los Angeles, so he habitually traveled without a family…[and] was killed by Indians…”[17][xxvii]

LORENZO TRUJILLO

Lorenzo was a significant figure in the settlement of almost 150 families from Abiquiu who settled in the Agua Mansa-San Salvador area during the decade of 1840-1850. He married María Dolores Archuleta Martin, and they had seven children. His own family, as well as the Rowland-Workman party, was in the fall caravan of 1841 that Lorenzo Trujillo led from Abiquiú to Rancho San Bernardino. Traveler from Tennessee Benjamin Davis Wilson contracted Lorenzo’s four sons (Tedoro, Esquipulas, Doroteo, and Julian ) to herd a flock of sheep over the 1200-mile route.[xxviii] This was the principal food source for the party and for another group that joined up with them on the way to California. Trujillo’s daughter Matilde married a Sepulveda who owned land in the area of Pasadena and Altadena[18][xxix] where B.D. Wilson later resided and took up the timber industry. Mt Wilson is named for him, and he later became a governor of California. For all of Trujillo’s contributions to the area, including helping to organize regular Catholic Church services in the area, Lorenzo Trujillo is one of the Founder of Agua Mansa AKA San Salvador on the west side of Santa Ana River tributary. His homestead, Plaza Trujillo, is on the eastside of that same tributary where the Agua Mansa Cemetery is located, and a replica of the San Salvador church stands on the hillcrest.

Lorenzo Trujillo was a Genízaro (Hispanicized Indian) orphan, probably of Comanche
origin–a likely victim of children raids between nomadic peoples and Spanish
settlers. Estevan Trujillo and his wife Juliana Martin-Serrano adopted him, and presented him for baptism at the church of Santo Tomás on August 12, 1794– the same church where his fellow Abiqueño Antonio José Martinez was baptized a year and a half earlier. Lorenzo’s adopting parents were also his godparents—not something usual. His stepmother adopting him was one of the large and well-connected Martin-Serrano clan of Abiquiú. Lorenzo took his surname Trujillo from Juliana’s husband, his stepfather
Estevan. Lorenzo Trujillo gained fame as a caravan leader between New Mexico and California. The so-called Rowland-Workman treks of 1841 and 1842 are better known than his earlier treks to Los Angeles in 1838 when he brought Santiago Martinez as well as his wife and son to California. These latter treks introduced such an interesting array of folks from New Mexico to California. The 1841 list included an Episcopal bishop, an engineer, a Taos trapper originally from Tennessee who would become Mayor of Los Angeles and have a mountain named after him.[1][xxx]

For our purposes, however, John Rowland—for whom Roland Heights is named—was the most interesting of the 1841 trek, and his wife Encarnación Martinez de Rowland was the most interesting of the1842 trek.

ENCARNACION MARTINEZ

Of all these New Mexican transplants to southern California, Encarnación Martínez of Taos was the most significant person connected to Padre Martinez. Besides a likely kinship, the connection was two-fold: the marriage he helped to arrange between her and John Rowland, and the Letter of Transit that the Padre wrote in 1842, eighteen years after
their marriage. It is not only possible that the priest and Rowland’s wife were related—both Martinez people from Taos. However, “it is not known [for sure]
how the priest of Taos was related to Doña María de la Encarnación Martínez de
Rowland.”[xxxi] Her parents were living in Ranchos de Taos where San Francisco Church is located,[19][xxxii] about seven miles south of the Taos Plaza where are located the Church of Our Lady of Guadalupe and the residence of Padre Martinez.

After his ordination and before being assigned to his first parish in Tomé, south of
Albuquerque, Padre Martinez lived with his parents in Taos while recuperating
form ill health. Ordained less than three years, Padre Martinez aided the aged and infirm Franciscan priest of San Geronimo with Masses and other sacramental functions at the asistencia of Nuestra Señora de Guadalupe in the Taos Plaza, not yet a separate parish.

John Rowland had moved to Taos from Franklin, Missouri in 1823. Padre Martinez helped to arrange the marriage between Encarnación and John Rowland in 1825. Through the marriage, John Rowland chose to become a Catholic and become a naturalized Mexican citizen. Both were necessary in order for John Rowland to have the right to own property[20][xxxiii] in either New Mexico or later in California.   Encarnación was already a property owner.   Roland was a business partner of
William Workman,[xxxiv] and their endeavors included fur trapping, general merchandise, timber and whiskey.

When Texas tried to take over New Mexico in the mid-1830s, Rowland and Workman
declared their sympathy with the Texas cause in spite of their Mexican
citizenship. New Mexico Governor Armijo denounced them, and they decided to flee to California. In preparation for his 1841 trip to California, Rowland had asked U.S. Consul Manuel Alvarez living in Santa Fe for a letter of transit for his journey. Alvarez complied, and Rowland made the trip to California in 1841 with William Workman, but without his wife and family. Lorenzo Trujillo led the caravan with a variety of twenty-three Americans, but not family members of William Workman. The expedition left New Mexico in September 1841, and arrived at La Puente Rancho in California on November 5 of the same year.

For the year 1840-1841, Padre Martinez was on a sabbatical in Durango, and not available to write a letter of transit for John Rowland’s first trip to California. It may not have even occurred to Rowland to ask for a letter from his parish priest Padre Martínez, Rowland, a naturalized Mexican citizen through his marriage to Encarnación Martínez, knew he would need a Document of Transfer, and asked for one from Manuel Alvarez living in Santa Fe, American Consul and an employee of the U.S. Government. Alvarez wrote the letter of transit for safe passage on August 11, 1841, and addressed it to the Governor Juan B. Alvarado living in Monterey, then the capital of Upper California still part of the Mexican Republic.[21][xxxv]

Upon arrival to California, Rowland and Workman traveled to the local political official in Los Angeles, and an official informed him that lands were to be obtained through the Governor of California with a recommendation of the Padre in whose area the lands were sought.

Excerpt of letter from Consul Manuel Alvarez

I take the liberty of recommending to you Mr. John Rowland, native of the United States of America, naturalized citizen and resident of this jurisdiction [of New Mexico], since the year 1823. I have associated with him since the early years of his settling here, and I have known him very well as an industrious and peaceful man, respected in this country.

 

The object of his journey to your district is, besides that of spreading the use of the goods of his country, that of seeking goods in yours; it presents–as is rumored–greater advantages so that he may transport himself and his numerous family to your district.

 

I shall thank you for whatever favor you may deem worthy to extend to Mr. Rowland. If ever you will require my services in this country [New Mexico – a Deputación of the Republic of Mexico], you may be sure that I shall have the greatest pleasure in affording all that may make it pleasant for you.

 

The letter of Avarez was useful, but had its limits. More was needed than political permissions and persuasions. John Rowland in the late fall of 1841 likely presented his own letter to Governor Alvarado requesting a tract of land in “a vacant place at La Puente.”[1][xxxvi], an area that was formerly a part of Mission of San Gabriel. After his long journey of two months, Roland finally got around to presenting his credential to Padre Tomás Estenaga of San Gabriel Mission. Padre Tomás Elenerio de Estenaga received Rowland courteously, but made no lands available to him or William Workman. The Mission owned large swaths of land in southern California, and had much to say about who might inhabit and come to own property in the area. The Catholic Church was still a very powerful institution in this northern frontier of the former Spanish Kingdom that was now the independent Republic of Mexico. Although Rowland’s letter was not addressed to him, the priest was opposed to what it proposed.

Nevertheless, Governor Juan Batista Alvarado in Monterrey expressed his approval for the La Puente Land Grant to Rowland, Father Narcisio Durán, Franciscan President
of the Missions and holding the “line”, countered in a letter to John Rowland dated January 14, 1842. Padre Durán appealed to an 1835 law of the Mexican Supreme Congress, and formalized his objection in a letter to the Minister of the Interior and Public Instruction.

I solemnly protest in the name of the neophytes of the Mission of San Gabriel, once, twice, and three times as may be customary by law, against the sale or alienation of said Rancho of La Puente, as well as against the transfers of many other pieces of land which this territorial government has effected with flagrant wrong and prejudice to the poor neophytes…I declare all such sales or transfers null…particularly not to said Juan Roldan [sic]…[22][xxxvii]

 

Political advocates for Rowland included Prefect Santiago Arguello in Los Angeles and
José L. Sepúlveda, Second Justice of the Peace of Los Angeles who wrote on
February 26, 1842 that the applicant has the necessary requisites to be
favored. On the same date, Fr. Estenaga again formalized his objection:

The land of La Puente belongs to this Community of San Gabriel that occupies it with more than five hundred head of large cattle. In no manner does this community consent that the land should be alienated since it is the on place that the Mission has for sowing and to support its cattle.[23][xxxviii]

 

Some jockeying among church and state officials continued, each trying to nullify the actions of the other. On March 9, 1842, Governor Alvarado issued another communication that the La Puente Land Grant be held “firm and valid [and] be registered in the proper book”[24][xxxix] so long as Rowland build a house on it and inhabit it within a year. By late-summer 1842, John Rowland returned to Taos to retrieve his wife Encarnación Martínez and their family in order to settle in east La Puente (present day-Walnut-Rowland Heights). Rowland may have been apprehensive of further potential complications and objections from church people regarding his land grant. Now realizing the potential importance of a document from a priest to a priest, and wanting to
fortify his secular documentations, he requested a letter of transit from Padre Antonio
José Martinez with the intention of presenting it to the pastor of San Gabriel
Mission and his superiors.

In spite of Padre Martinez’ Mexican nationalism and Governor Amijos’s denunciation of John Rowland and William Workman for their Texas sympathies against New Mexico, Padre Martinez not only complied with the request for a letter, but penned a glowing recommendation. The Padre had known Rowland the businessman since his arrival in Taos in 1823, and in 1825 helped the Anglo bridegroom prepare to marry his own relative Encarnación Martinez. The letter from Padre Martínez of Taos dated September 3, 1842 graciously and effusively, yet precisely, bore witness that over the past eighteen years that John Rowland was a faithful parishioner of Our Lady of Guadalupe Church, besides being spouse of his relative.[25][xl]

Padre Martínez Letter of Transit for John Rowland

 

The Presbyter, Don Antonio José Martínez, pastor of Taos, Department of New Mexico, hereby certifies, in the most ample form fixed by law, that Don Juan Rowland, a foreigner from the United States of North America, married to Doña María de la Encarnación Martinez, a Mexican, and naturalized in this Republic, and hence a Mexican Citizen like his wife, is a Catholic as is all his family.

 

All of this is shown in the parish books of this parish of which I am in charge: that he is accustomed to partake of the Holy Sacrament, that he contributes to the support of the church, that he faithfully and religiously obeys the laws and enforces them when holding a position of authority. Yet with a degree of charity that day by day has been a greater credit to him, it is also known to me that in his social life he is held in the highest esteem as an honored citizen faithful to the state and to the Government, and respects the laws. He is quiet and pacific in all his acts, meeting the duties and responsibilities that are his. He complies with his promises and agreements in his attitude toward the church, and likewise strictly when dealing with others. He is well received by the inhabitants of this vicinity, and highly esteemed by the authorities. He has never been accused or even suspected of violating the laws for the reason that he never gave cause. In short, therefore, he has always been a man of fine deportment, his qualities being as set forth.

This letter of transit from Padre Martinez helped John Rowland and his family not only settle into their new homeland of California, but also to prosper. The compatriots of Encarnación Martínez de Rowland who were living in Politana-Agua Mansa-San Salvador also continued to prosper. In 1843, in exchange for protection from marauders, Californian-Mexican Ranchero Don Antonio María Lugo gave 2,200 acres of his land to the New Mexican settlers who had a reputation of being experienced Indian fighters.
The 1843 settlers occupied the location just south of Colton on the northwest side of the Santa Ana River.
By 1844, there were seventy-three New Mexican families living at Politana. However, within a year, Politanta was abandoned when Juan Bandini gave the New Mexican colonizers more land at Agua Mansa. Between 1844-45, the two settlements merged into one. The New Mexican colonists completed a move from Politana on the Lugo rancho to La Placita de los Trujillos on the Bandini Donation portion of Rancho Jurupa located on the southeast side of the Santa Ana River. Homes were built around
a small plaza with an enramada (brush-covered altar) in the center.
In the fall of 1845, another contingent of colonists arrived from New
Mexico and settled along the northwest bank of the river (south of the Lugo
rancho) at a community called Agua Mansa.
Both communities continued to meet their duty of opposing Indian raiders
and renegade white marauders. The two settlements were commonly referred to as one pueblo of San Salvador, the name of the church at Trujillo Plaza. [26][xli]

The California-New Mexico connection vigorously continued until the middle of the
nineteenth century. The arrival of Juan Ignacio Martínez–Encarnación’s brother and John Rowland’s brother-in-law–at Los Angeles in December 1847 was a token of the continued development of that connection.
Francisco Estevan Vigil led the New Mexican caravan of two hundred and
twelve travelers including sixty boys on an already well-established trade
route that departed from New Mexico and arrived in California. The caravan of 150 mules, arriving with New Mexican blankets and other goods, was ready by April 1848 to depart California with horses and mules for the trip back to New Mexico.[27][xlii]
However, by then, the 1848 California Gold Rush began to deplete the southern
California New Mexican colony since several young men left to try out their luck at
striking it rich in northern California–but to no avail.

John Rowland eventually gained clear title to his land, the first land grant given
to an American in California.[28][xliii] William Workman was to share title, dividing the land grant into east and west La Puente.[xliv]  

Padre Martinez with his letter of transit on behalf of Rowland was definitely instrumental in the land development of southern California. Both John Rowland and William Workman took possession of the land, and built their homes not far from each other. William Workman built his family home in what is now the City of Industry on Julian Road (Hispanicized William) off Hacienda Blvd. John Rowland in set up his ranch near what became Rowland Heights.[29][xlv] The La Puente Rancho that Roland and Workman divided between themselves has been further sub-divided into a myriad of independent southern California communities from Monrovia to Whittier.

The New Mexico colonization had peaked. Enlisted as an instrument of manifest destiny during the U.S.-Mexican War, the Mormon Battalion was born. Brigham Young wanted to colonize the Pacific Coast, and favored purchase of the Chino Rancho. Emigrants left Salt Lake for California on March 14, 1851, and arrived at Cajon pass on June 11.In 1851, almost on cue at the very middle of the nineteenth century, Mormons came into San Bernardino as a new wave of immigrants, an brought their own style and heritage.
Within a short time, almost a thousand Mormons arrived, and by the fall,
they had purchased the Rancho San Bernardino from the Lugo family on credit for
$77,550.[30][xlvi] The purchase included 75 head of cattle for food and eight leagues of land where they would grow wheat on land where formerly sheep and cattle grazed. In their common attempt to avoid a spurt of Indian depredations, Mormons and Agua Mansa settlers lived together for a brief time during 1852 in the High Lands of San Bernardino. By 1853, the Mormons themselves had scattered, and a new immigration era had begun.

Encarnación Martinez de Rowland, after twenty-six years of marriage to John Rowland and the birth of ten children, died towards on November 21, 1851. Soon after her death,
Santiago Martinez moved back to Taos where his son Daniel was born. Four of the Rowland children, ranged in age from 8 to 19, remained in John’s care. Charlotte Grey, a young widow, was among the first American settlers that came from back east to the San Gabriel Valley in that year. She lived in a squatters’ village in the area of El Monte, and one day traveled to John Rowland’s portion of Rancho de La Puente to buy fruits and vegetables.[31][xlvii] In the summer of 1852, romance bloomed
and John and Charlotte got married in the fall of 1852, a year after the death
of his New Mexican wife. Encarnación was buried in the private cemetery at the Workman hacienda off Hacienda Blvd. near Hacienda Heights in the City of Industry that is adjacent to La Puente. The small cemetery chapel is a mausoleum that is the finally resting place for so many women from Taos, New Mexico. An era had come to a close, and—with the second marriage of John Rowland to Charlotte Gray–a new era began.

 

 

APPENDIX:
EARLIER EXPLORATIONS AND NM-CA EXPEDITIONS

Antonio Rivera – Colorado

Antecedents of that pattern of migration from Baja California or New Mexico to California go back before the founding of the United States. In 1765, a Ute Indian sold an ingot of silver to a blacksmith in Abiquiú, the small village northeast of Santa Fe that was to play such an important part in the New Mexico-California connection. This led Juan Maria Antonio Rivera to take some Spaniards to explore western Colorado that at the time was part of New Mexico, but they soon returned to Santa Fe without discovery of the precious metal. Governor Tomás Velez de Cacpuchín instructed Rivera to return and explore the region once again—this time not for precious metal, but to reconnoiter the area for the possible presence of other Europeans. He found none, and again returned home after leaving a large inscribed cross near what became Moab, Utah.

Gaspár de Portolá  

In 1769, the year San Diego Mission was founded, Gaspar de Portolá with an expedition that included Franciscan clergy, made his way from Baja California north to
Monterey. One of the stops was near today’s entrance into Elysian Park along North Broadway in Los Angeles where a river flowed from the area of San Fernando to the San Pedro Harbor. The date was August 2, the Franciscan feast of the “Porciúncula,”
named for the small chapel in Assisi where St. Francis used to like to
pray. His transitus (death) in the thirteenth century took place in that
former Benedictine oratory, and his followers in the sixteenth century built a
large Basilica around that oratorio, dedicating it to Nuestra Señora
Reina de Los Angeles de Porciúcula
, Our Lady Queen of
Angels. Fray Juan Crespi of the Portolá expedition made an entry into his diary on August 2, 1769, and called the river Río Porciúncula in honor of that Franciscan feast.
The “L.A. River,” twelve miles west of San Gabriel, received its name
twelve years before the City of Los Angeles was founded in 1781 as an asistencia of the San Gabriel Mission. This mother mission of Los Angeles, founded in 1771 two years after San Diego Mission, was the fourth in the chain of twenty-one missions of Alta California, most of them by the sainted Junípero Serra.

Juan Bautista de Anza and Friar Francisco Garces

In 1774, Captain Juan Bautista De Anza led his first military expedition from Tubac, Mexico to Mission San Gabriel de Arcangel. It was the first overland route to safely supply the mission outposts in Alta California. Friar Francisco Garces accompanied the expedition that traversed the desert to the base of the San Jacinto Mountains and emerged on the other side. The expedition turned north, and forded the Santa Ana River at Riverside where Father Garces celebrated the first Mass in the region on the
first day of spring—March 21, 1774. [Cf. John DeGano, Archivist for the Diocese of San Bernardino, “History of the People of the Diocese of San Bernardino,” in 2003 Diocesan Directory, p. 5.]

Exactly two years later, in early 1776, Father Garces again came into the area—this time from a northern route– and recorded his sighting of the San Bernardino Valley then called the San Jose Valley. Fray Garces successfully traveled from Mission San Gabriel through the California Gulf to Hopi villages in Arizona. His journey opened the road from west to east, enabling Friars Anastacio Domiguez and Silvestre Velez de Escalante to travel. Mexican Friar Anastacio Dominguez was appointed in 1775 as canonical visitor to the missions of New Mexico. His task was to evaluate the clergy and inspect the condition of the archives in Santa Fe, mostly destroyed in the 1680 Indian uprising. [Thomas G. Alexander in Web <Utah History to Go>.]   Spanish-born Fray Silvestre Velez de Escalante who had worked at Zuni Pueblo was already in Santa Fe. NM Governor Fermin de Mendinueta encouraged both of them to explore territories to the west
to find out if any other Europeans were there. They began a journey toward the Pacific on July 4, 1776, but a Comanche attack gave them second thoughts.   Just as Friars Dominguez and Escalante were about to scuttle their plan to transverse an overland route to Monterey in Alta California, they learned of Fray Garces’ successful trek. This spurred them on, and–with the full support of Governor Mendinuet– they recruited help from El Paso, southern Colrado and Utah. With further help of Genízaro guides from Abiquiú and the Indian boy Joaquin from Laguna, they again took up their expedition from New Mexico to California.

Bernardo Miera y Pacheco, a retired military officer living in Santa Fe, served as map-maker marking the latitudes of their travels and suggesting future presidio
locations. However, because of a snowstorm in the Grand Canyon, the explorers were forced to cross the Colorado River by Lake Powell’s Padre Bay. After traveling over 1700 miles, they returned to Santa Fe on January 2, 1777. Nevertheless, they did
become the first white men to explore the magnificent Arizona canyon.

Capitan José Romero

After Mexican independence from Spain in 1821, trade between the United States and
New Mexico–now no longer part of the Kingdom of Spain, but belonging to the
Republic of Mexico–freely flowed between St. Louis and Santa Fe. Trails are customarily initiated by prehistoric animals and then traversed by ancient hunters and gatherers. They are later tamed by people interested in trade routes for missionary and/or military use as well as for commercial purposes.

EL CAMINO REAL

This was the roadway through Mexico-Durango-Chihuahua-Santa Fe (including
Abiquiú-Taos) that was used to transport church, military, and household goods
to and from its various points. When this camino extended into California, it morphed into what John C. Fremont called the “Spanish Trail.” Capitan José Romero, born near San Francisco, was a cavalry captain in command of the Presidio of Tucson.  He followed his own route making three journeys from Arisze in the Sonora Desert and Tucson to San Gabriel Alta California from 1823 to 1826, and is considered one of the first white men to explore the desert area of the Agua Caliente tribe, present day Palm Springs. Not too much is known about his personal life or background, but his travels are well chronicled in his dairies. [Cf. Romero, Expeditions-Dairies and Accounts: 1823-1826, edited by Lowell John Bean and Wiliam Marvin Mason, Palm Springs Desert Museum, c. 1962, pp. 117.]

When emperor Iurbide assumed political control in Mexico, he sent Rev. Agustín
Fernandez de San Vicente, a canon of Durango, to inspect California in order to
ascertain the extent of foreign activities in California as well as the loyalty
of the Californians. By 1822,
Russians had a presence in Fort Ross, and Mexico had great interest to open up
an inland route from California to Sonora. San Bernardino was recognized as a point of departure for
such a route to Tucson, and it was also on the route from San Gabriel to the
Colorado River. Besides opening up commerce, the route would also open up the possibilities for evangelization. Emperor Iturbide’s Minister of Relations through Governor Sola requested Captain Jose Romero to invent a mail route between the points, and to take a party of sixty to map it by way of the lower Colorado River.
Romero began the tasks in September 1822, and continued until 1826. Jedediah Smith, a tall mountain man over six feet, trekker and author of Commerce of the Prairies, traversed the southwest. In his travels, he connected many regions including Taos and Mission San Gabriel where, by his own testimony, the Padres twice receive him well, in 1826 and again in 1827. He died young at the age of 32 after an altercation, it is said, with Comanche Indians.

 

[i] Cf., John De Gano, Diocesn Archivist, “History of the People of the Diocese of San Bernardino,” 2003 Diocesan Directory, 25th Anniversary Edition, p. 5. Captain Juan Bautista De Anza led a military expedition from Tubac, Mexico to Mission San Gabriel de Arcangel in 1774. The purpose was to open up an overland route to supply missionary outposts in Alta California. (Franciscans from New Mexico had been trying to do the same thing, but got only as far as Arizona.) At Riverside, De Anza forded the Santa
Ana River, and Father Garces celebrated the first Mass on the first day of spring. Exactly two years after his first encounter with the region. De Anza again came through San Bernardino—this time coming from the north. In 1842, Governor José Figueroa secularized the missions, and in that same year, a contingent from Abiquiu, New Mexico settled along the Santa Ana River near present day Colton.

[ii] Although the place in Elysian Park is much better known as Chavez Ravine, named for Julian Chavez of Abiquiú, some residents of the hilly area have preferred to
call it Palo Verde for the name given it in a 1912 map of residential tract
#12.   Tom Marmolejo, a native of Palo Verde, has written his memories of his boyhood neighborhood, and objects to the identification of his home territory with the name of Chavez Ravine that he does not consider part of his territory of “Tract 12.”

[iii] Soon after Hipolito Espinosa and his family joined them, their place became known as “Politana”—located on “Bunker Hill” across from the present day location of San
Bernardino College near the City of Colton and the intersection of Interstates 10 and 210.

[iv] Rowland, Donald E., John Rowland and William Workman: Southern California Pioneers of 1841, Historical Society of Southern California, 200 E. Ave. 43, L. A. 90031. [(323) 222-0546; Don (& Jean) Rowland – Camarillo, CA 93010 (805) 482-8129, p. 20.
Don Rowland mentions that Encarnación’s father Felipe Martinez had a
business relationship with John Rowland, and may have been the one who
introduced the couple to each other.

[v] Ibid. p. 74.

[vi] Ibid., p. 27. José Sepuveda sold six horses to Encarnación and her mother Ana María
(Trujillo), and the bill of sale was sent from La Puente, CA to Ranchos de Taos.

 

[vii ] Juan Chavez may have been of altar server age, and so Miguel Gallegos also living in Abiquiu at the time, and who later went to the Padre’s elementary school in Taos, then to his minor seminary, studied in Durango and was ordained a priest. After an altercation with the American occupation, Gallegos served as New Mexico’s first congressman.

[viii] His brother Lt. José María Chavez went continued with trips between New Mexico and California. Lt. José María Chavez went to jail the following year for his part in the Battle of San Buenaventura, California. After serving a short prison sentence, José returned to New Mexico to continue trading within the Ute territory into the 1850s.

[ix] Online Document: “County of Los Angeles Board of Supervisors: Julian Chavez – 1852, 1858, 1861.”

[x] Bruce Harley, Ph. D., “CHRONOLOGY: The Founding of Agua Mansa – First Settlement East of Mission San Gabriel,” Nuestras Raíces – Winter 2002, Vol. 14, No. 4,
Genealogical Society of Hispanic America, pp. 144, 147.

[xi] Spanish Trail Website: “Expedition Chronology between NM and CA. The site features names and dates and events that consist of several persons making many
exchanges of California horses and mules (some allegedly by theft) for New
Mexico blankets and “serapes.”

[xii] Lorenzo Trujillo had originally named this place Archuleta Springs in honor of his own wife Dolores Archuleta.

[xiii] Harley, Archivist, Diocese of San Bernardino, The Story of Agua Mansa: Its
Settlement, Churches and People—First Community in San Bernardino Valley,
1842-1893
, Diocese of San Bernardino Archives, 1998, pp. 111, p. 12.

[xiv] Harley, From New Mexico to California: San Bernardino Valley’s First Settlers at Agua Mansa, San Bernardino County Museum Association Quarterly, Vol. 47, No. 3,4 – 2000; 2024 Orange Tree Lane, Redlands, CA 92374-4560, p.5. This place was located on
Bunker Hill by the Santa Ana River at the juncture of Interstates 215 and 15. The property included what is today the Greek Orthodox of St. Elias the Prophet.

[xv] Harley, compiler and Archivist, Diocese of San Bernardino, Mission San Gabriel Expands Eastward: 1819-1834, Readings in Diocesan Heritage – Vol. II, August
1989, p. 7. This was the supposed location of a prior Indian settlement that Padre Dumetz had visited. He was one of the very last friars who walked with Padre Junípero Serra. Spanish priest Father Juan Cabarellía claimed that Padre Dumetz celebrated Mass there on the feast of St. Bernardine on May 20, 1810, and for that reason this area was
called San Bernardino. Historian George W. Beattie finds that plausible, but Bruce Harley–historian and former archivist for the Diocese of San Bernardino–vigorously disputed it.

[xvi] Cf. Harley, opera omnia, passim.

[xvii] So many northern New Mexicans settled in historic area of Agua Mansa-San Salvador in the middle of the nineteenth century.   It is south of the town of Colton, along the 10 Interstate Freeway between Rancho Ave. exit and the 215 Freeway that follows
the Santa Ana River. It is just behind (to the south of) a very visible landmark: the lone cement hill called Stover Mountain, named for Isaac Stover, a Taos trapper who came to Los Angeles in 1837 and later settled in the Agua Mansa area. Since Word War I until recent years, Stover Mountain has been capped with an easily seen American flag. A bear killed Stover at an advanced age in the mountains of San Bernardino.

 

[xviii] Rowland, op. cit., p. 74. Underscore – my emphasis.

[xix] Interview with June Wentworth member of City of Walnut Planning Commission, in August 2002 [Phone: (909) 595-4706]. She informed me that 1) Santiago was the name of resident of the (now razed) Martinez Adobe in Walnut; 2) that he was a relative of Encarnación Martinez; and 3) that Encarnación employed and invited him to live
nearby. She also confirmed that the site of the (Santiago) Martinez Adobe used to be on property of Vejar School located in that part of La Puente that later became the city of
Walnut. It is near the original Walnut City Hall at the intersection of Lemon Ave. and Valley Blvd., twenty-six miles east of central city Los Angeles. In the early 1960s, it was razed to make room for Vejar Elementary School at 20222 W. Vejar Rd. in Walnut, CA 91789 [(909) 595-1261]. Ray Mc Mullen of Human Resources of Walnut School District, [(909) 595-1261], informed me that farmer Randy Bennet had painted an amateur picture of that [Santiago Martinez] adobe upon a hill. School secretary Yadira
[(909) 594-1434] was well disposed to find out if the painting of the Martinez Adobe was still around.

[xx] Joyce Carter Vickery, Defending Eden, Department of History, University of
California, Riverside, and the Riverside Museum Press; Riverside, California,
1977, p. 120, total pp. 130.

From Beattie and Beattie, Heritage of the Valley, p. 60. Other names include Feliciana Valdez “(widow of Apolnio (sic) Espinosa),” Lorenzo Trujillo, and Luis Stover
(Isaac Stover) for whom the lone cement mountain off Hwy 10 and Rancho Rd. just
south of Colton is named. The Agua Mansa-San Salvador settlement is just behind that landmark.

[xxi] Carter Vickery, op. cit., Re: “La Rosa”- pp.116 (Spanish) and118 (English).

[xxii] The original Spanish settlement of Abiquiú was established1739-1740.

[32]. [xxiii] Ibid., p. 118 where author records an oral tradition of “La Placita Story from the Patterson file as told to Miguel Alvarado by an original pioneer, probably a Martínez….As can be seen there are several discrepancies in this version that can be attribute to confused memories as well as family loyalty.”– Joyce Carter Vickery

[xxiv] Ibid.

[xxv] David Weber, On the Edge of the Empire: The Taos Hacienda of los Martínez, Museum of New Mexico Press, Santa Fe, c. 1996, pp. 120, p. 44. Weber cites as his source A. B. Tomas, “Documents…Northern Frontier, 1818-1819,” in New Mexico Historical Review for April 1929: pp. 152, 158 and 159.

[xxvi] José Antonio Martínez, the name as the Comandante of Agua Mansa, was also the name of the maternal grandfather of my maternal grandfather Ricardo Garcia whom we called Tito. I have no proof that the namesakes were the same person or even related. My grandfather Tito was born in 1881 at Arroyo Hondo, twelve miles north of Taos, and that makes it possible the two were contemporaries. Uncles of Padre Martinez settled Arroyo Hondo in 1804 by about the same time that Severino Martínez, the Padre’s father, was establishing his homestead in Taos. The timing works out so that he could have been either one or the other José Antonio Martínez, or both–the Colorado adventurer of 1819, or the experienced comandante who helped settle Agua Mansa, but never resided there. ¡Sabrá Dios!

Ricardo’s wife, my maternal grandmother whom we called Tita, was Gaudalupe Gonzales, and her mother was also a Martínez. By family lore, we have a Padre
Martinez connection through my mother’s side of the family.

[xxvii] Harley, compiler, “The Agua Mansa Story: A collection of papers compiled on the occasion of the 150th Anniversary of the settlement of Agua Mansa,”
San Bernardino County Museum Association QUARTERLY, Vol. 31 (1), Winter 1991, p. 19.

[xxviii] Harley, CHRONOLOGY, op. cit., p. 145.

[xxix] However, upon the untimely death of her elderly husband, his lands had already been distributed to other members of the family, and Matilde received no
inheritance. However, she later married again to a landed person, and inherited
his land.

[xxx] Carter Vickery, op. cit., pp. 119-120. Lorenzo Trujillo was wagon master for
the trek, and its real leader. Episcopal Bishop James D. Mead was listed as a physician in the manifest of twenty-six persons and things that John Rowland presented to Justice of the Peace Jose Dominguez in Los Angeles upon the groups arrival on November 5,
1841. Only William Workman and another brought their families on this trip. John Rowland would return to NM the following year to bring back his family.

Benjamin Davis Wilson of Tennessee was a fur trapper in NM who in 1841 settled in Agua Mansa and married into the Californio Yorba family. Wilson purchased half of his land from Bandini, and then moved to Pasadena, and later became Mayor of Los Angeles in 1851. Mt. Wilson was named after him. Isaac Givens was an engineer who kept a journal of the trek (at UC Berkeley), and made a map of the La Puente land that was a cattle station for the San Gabriel Mission. It later became the Roland-Workman land grant, stretching east to west from the City of Industry and Hacienda Heights to Roland Heights-Walnut.

[xxxi] Rowland, op.cit., p. 74.

[xxxii] Rowland, op. cit., p. 27 refers to a bill of sale dated April 25, 1834 for six white horses that took place at La Puente, California—a championship horse-cattle ranch and grounds for San Gabriel Mission. Ignacio Martinez bought the horses from José Sepulveda for Encanación Martinez and for Rafael Martinez, and addressed the bill of sale in care of Encarnación’s mother Ana María Trujillo at Ranchos.

[33][xxxiii] In an effort to populate the territory, the Mexican Congress passed a law on
August 18, 1824 that eleven square leagues of land were to be given to any good
[Mexican] citizen or any foreigner who accepted Mexican citizenship and the
Catholic faith (religion). One league is equivalent to 4,438 acres.

[xxxiv] John Rowland and William Workman became successful merchants in Taos. He a general merchandise store specializing in furs and pelts. They personally trapped them or more often bought from the Indians or French Canadian trappers or Yankee mountain men. However, already by 1826, the beaver fur trade was already beginning to fade as beaver hats were becoming less fashionable in Europe. Rowland began to look at other interests in California, such as otter fur, and also began to diversify his business operations in Taos. He operated a flourmill, cut lumber, and made a local brew of whiskey. The distillery or Viñatera was about three miles up the little Rio
Grande Canyon, and was in the care of Pedro Antonio Gallegos. Northern neighbor and fellow entrepreneur Simon Turley also operated a multipurpose timber mill. He would later perfect the brew as “Taos Lightning” and sell it to thirsty trappers, mountain men,
Pueblo Indians, and descendants of the Spanish settlers of the area.

[xxxv] Letter of Credential for John Rowland from Consul Manuel Alvarez of Santa Fe, addressed to the Governor of Upper California, and dated August 11, 1841, quoted in
Donald E. Rowland, op cit., pp. 61-62.

[xxxvi] Ibid., p. 63.

[xxxvii] Ibid., p. 69.

[xxxviii] Ibid., p. 65.

[xxxix] Ibid., p. 66.

[xl] Ibid., p. 73.
Quoted from Mrs. Lillian Dibble, granddaughter of John Rowland who owned
the original letter written in Spanish that was first privately printed in Romance
of La Puente
, pp. 13-14. James M. Sheridan, Attorney and Counselor at law made first translation into English.

[xli] Cf. Harley, opera citata, passim.

[xlii] Spanish Trail Assocition, op. cit.

[xliii] When Pio Pico succeeded as the last Mexican Governor of California, John Rowland and William Workman on June 22, 1845 confirmed their land grants that they had possessed for three years. After the American occupation of California in 1846, a question about legitimate ownership was raised. The American government wanted to lay claim to ownership of the land, but on October 3, 1852, Rowland and Workman filed a petition to the U.S. Land Commission. Two years later, on April 14, 1854, the
Land Commission allowed the claim to stand. The U.S. Supreme Court ratified that decision, giving patent rights to the Rancho La Puente on April 19, 1857.

[xliv] The John Rowland homestead was in Rowland Heights, and the William Workman homestead was in today’s city of Industry. A non-exclusive list of the communities that today make up this area of the La Puente land grant includes what are now the areas of Monrovia, Covina, West Covina, Temple City, Walnut,
Rowland Heights, La Puente, Valinda, La Puente, City of Industry Hacienda
Heights, and Whittier.

[xlv] Address of original John Rowland homestead: 18800 E. Railroad – Roland Heights, CA 91748.

[xlvi] Cf. <californiageneaology.org/sanbernardino/mormons>

 

 

[xlvii] Rowland,
op. cit., p. 130.

 

AT ONE TIME, PRESBYTER AMONG YOU

In the second century, St. Polycarp, grand-disciple of St. John the Evangelist, wrote with sadness to the people of Philippi that St. Paul had evangelized and to whom he had written a beautiful letter.  The sadness was about a priest, and his wife, who had “hung up his collar” before there was such a thing as clerical dress.

Here is what Polycarp says:
“I am greatly saddened on account of Valens who at one time was presbyter among you…be chaste and honest…avoid avarice…greed….I am deeply sorry for Valens and for his wife; may the Lord grant them true repentence.”
It seems that dishonesty, unchastity, avarice and greed were the public sins of this former presbyter, and it seems that he walked away from ministry as opposed to being asked to leave.  The following sentence is instructive and an example for us on how to treat “fallen” or wayward priests.  
“…invite them back as frail members who have gone astray, so that the entire body of which you are a part will be saved.”
We are still connected to each other in and through the Body of Christ, even if one or another goes astray—even a priest!  They are not to be cast out, but invited back so that all of us can be saved.  Powerful ecclesiology and soteriology, fancy words for the study of the Church and of Salvation!
(Quoted from the Liturgy of the Hours, Vol. IV, Twenty-Sixth Week in Ordinary Time, pp. 327-28)

FALLEN PRIESTS

After such a long hiatus, I write this post on October 4, the feast of St. Francis who is patron of the Archdiocese of Santa Fe. Last week I was in Taos for a meeting with Vicente Martínez and Robert Torrez, former state historian of New Mexico.  We are collaborating on a publication-project about the life and legacy of Padre Martinez, Cura de Taos.  It was my joy to remain in Taos for a week, and concelebrate the 6 AM Mass at San Geronimo Pueblo on occasion of their patron feast of St. Jerome, September 30.  

In the August 2011 issue of People of God, the newspaper for the Archdiocese of Santa Fe, Archbishop Michael J. Sheehan addressed the scandal that comes from “prominent priests who have turned out to have serious difficulties.”  The Archbishop in no way justifies any wrong-doing in which high-profile men of the cloth may have been been involved, but he also affirms with certainty, “… it is not our place to judge these men who did a great deal of good in their priestly lives despite the failings that have come to light.  We must be grateful for the spiritual blessings they have brought to many people.” 

This non-judgmental attitude, regarding the morality or sinfulness of priests who have not lived up to their spiritual commitments or promises, applies as well to Padre Antonio José Martínez in regard to his public conflict with his bishop, Jean Baptiste Lamy, or in regard to any alleged moral failings. 
The concluding exhortations of Archbishop Sheehan are pertinent today as they were in the time of his episcopal predecessor and Padre Martinez: Do not put your “faith in the bishop or priest, but in Jesus and the Eucharist!  We human beings do the best we can, but sometimes we fail….Put your faith in Chist and the Sacraments of our Church so that your faith can never be disappointed and you will never be scandalized.”
Vicente Martinez of Taos, part-time resident of Florida, has done significant research in recent years on the progeny of Padre Martinez.  It will be part of the documentation on the Padre’s Last Will and Testament that will accompany an annotated 1877 Biography by Santiago Valdez of Padre Martinez, and an 1840 Autobiography.  I have had the privilege on assisting in the research and writing of this coming publication to which Father Tom Steele, SJ has contributed so much scholarship.  May he rest in peace!  Mr. Robert Torrez is Father Steele’s “anointed” successor as editor of the publication-project that may be out within a year, perhaps by the end of the centennial of New Mexico’s statehood.  The publication-project purports to deal with the life and accomplishments of Padre Antonio José Martínez, “warts and all” (Vicente Martinez) “within their context, but without excuses.” (Fr. Juan Romero)  Stay tuned!

PADRE MARTINEZ: COMING ATTRACTIONS

Next year, 1912, New Mexico will celebrate its centennial as a state of the Union.  In his book My Penitente Land, Fray Angelico Chavez called Padre Antonio José Martínez (1793-1867) New Mexico’s greatest son.  Upon his death, the NM Territorial Legislature called him “La Honra de Su País”/THE HONOR OF HIS HOMELAND.” In 2004, the NM state legislature unanimously reprised that encomium and provided funding for a more-than life sized bronze memorial in his honor that was placed in the center of the Town of Taos Plaza in 2006.  His life traversed three distinct eras–the Spanish period until Mexican Independence from Spain in 1821, the Mexican period until the United States’ occupation of Santa Fe in 1846, and the American period until the present.  His life of 74 years was replete with both great contributions to church and state as well as great controversies. He was a pioneer printer and journalist, author and publisher printing on his own press a newspaper, religious and political tracts as well as books.  He was a priest of the people serving in his parish of Taos for forty-two years.  He was an educator starting a school for girls as well as boys in 1826, a seminary in the 1833, and a law school in the 1846.   He was an accomplished politician who served six terms in the Mexican legislature for the Mexican Republic’s Department (equivalent to a state) of New Mexico, and seven times as a representative for the Territorial Legislature of New Mexico after it became part of the United States. 
The last decade of his life was clouded by serious controversy with his French Bishop who came to New Mexico in 1851.  The conflict dealt with the policy of tithing that Martinez successfully opposed as a young priest–begetting a change in Mexican civil law–but that Bishop Lamy reinstated shortly after his arrival when church jurisdiction was transferred to the hierarchy in the United Sates.   
Martinez was wrongly suspected of being complicit an 1837 rebellion against the Mexican government because of taxation.  Ten years later, he was falsely accused conspiring to assassinate the new American governor Charles Bent–for whom there was no love lost.
It is true the Padre Martinez had a child before he became a priest, and had some illegitimate children afterwards. However, either he was very discrete about this or his bishop chose not to make that an issue. Nevertheless, Bishop Lamy censured Padre Martinez first with suspension from the exercise of his ministry and then by excommunication for publicly disagreeing with his bishop on the question of tithing. 
Authors Father Tom Steele, S.J. (RIP), Vicente Martinez, and Father Juan Romero have been collaborating on MARTINEZ OF TAOS to be published sometime in 1912.  Paul Espinosa, the award winning film maker of Espinosa Productions, has been preparing a film documentary on the Padre that is expected to be completed about the same time.  To keep up on on these events, and to read documents and essays pertaining to the life and times of Padre Martinez, subscribe gratis to <thetaosconnection.com>.
Fr. Juan Romero – May 27, 2011

MANUALITO DE PARROCOS OF 1839; SPELLER of 1834

First Book Printed in
New Mexico

MANUALITO DE PARROCOS – Handbook for Pastors

A Bilingual Ritual
(Latin-Spanish) Published on the Padre Martinez Press in Taos – 1839

 

 

This was one of the first books printed in New Mexico, if
not the first one.  Four years
previously, a Speller—half the number of the more than fifty pages of the Manualito
was printed on the same press before Padre Martinez came to own it.  That booklet, the Speller, was dedicated to
the children of the Martínez extended family.

 

1. LOG ON to the site of New Mexico State Archives:

www.newmexicohistory.org

 

2. Click ENTER SITE on the upper left, and that should bring
you to this page:

http://www.newmexicohistory.org/filedetails.php?fileID=23181

 

OR

http://www.newmexicohistory.org/filedetails.php?fileID=23197

 

3. Go to SEARCH field at bottom right, and type in Manualito
de Párrocos
, and click

RETURN.

 

4. That should take you to a summary paragraph entitled
“1839 – Manualito de Párrocos.”
CLICK on that title, and it should take you to a one-page summary of “A
TREATMENT – By Rev. Juan Romero.” 

 

5. SCROLL DOWN to the bottom
of that page, and you will come to a simple menu with two choices: Related
Materials
, and Return to Search Results.  I highly recommend you click on Related
Materials.

 

6. That will prompt you to
choose MANUALITO DE PARROCOS or VITURAL BOOK, Manualito de Parrocos. 

 

7. Choose BOTH, but one at a
time.  I suggest you start with “Manualito
de Parrocos
,” which is the treatment, and then continue on to “Virtual
book
” which is an interesting glimpse into the text itself—all 52 pages,
plus.  Be advised that it takes “several
minutes to load, depending on your internet connection.

 

* * * * *

THE SPELLER OF PADRE MARTINEZ

See a virtual version of this
1834 booklet that may consider the first book published in New Mexico. It is
presented through the research of Pam Smith by the cooperative efforts of the
Palace of the Governors in Santa Fe and the Smithsonian Institute:

 

http://www.privatepress.org/exhibition/cuaderno.html

DIA SAN JUAN BAPTISM – 2009

A year ago today, I literally fell into the river.  It was a great day to do so–the feast of San Juan Bautista.  All over Latin America, especially in such places as Puerto Rico with its capital named after the Saint, people celebrate the feast by contact with water.  By going to the beach, river, swimming hole or bath tub/shower, they symbolically renew their baptisms.

Jesuit Priest Louis Tempe came to visit me in Palm Springs.  He wanted to interview me about the Tercer Encuentro Hispano Pastoral for which I was the national coordinator from 1984-1985.  The consultative process sponsored by the American Bishops lasted for several years culminated in a summer event that took place at Catholic University in Washington, DC.  It resulted in a national pastoral plan for Spanish speaking Catholics in this country, and has been implemented with various degrees of success. 
In any event, after the interview, I took him to tour the cool springs at Indian Canyon.  The Agua Caliente Tribe of Cahuilla Indians for centuries have used their hot springs–where today is located the Spa Hotel in Palm Springs –in the winter.  During the summers and during warm wather, they went to the cool springs in the canyon.
 During the guided tour I was giving, I got a little too close to the edge.  It was an unintended occasion for the renewal of my own baptismal promises.

PADRE MARTINEZ AND PATERNITY

All fatherhood is from God.  One of the greatest privileges believers of all faiths have is to address God as ABBA,  the Aramaic word connoting tenderness and love that is better translated “daddy” or “tata Dios.”  Jesus taught us to pray the famous prayer addressing God as OUR FATHER.  Jesus Christ is always, from all eternity, in relationship to His heavenly Father, and invites us to share in the same relationship through adoption–Gods’ grace freely given by which we are also children of God.  Through Baptism, we become little brothers and sisters of our elder brother Jesus Christ, and of one another.  In liturgy, we pray TO THE FATHER, through the Son, in the Holy Spirit.

Our human fathers are sometimes flawed, sometimes they are almost saints.  Whatever they are, they deserve our honor: “Honor thy father and thy mother,” the Fourth Commandment obliges.

Antonio Jose Martinez experienced human fatherhood.  As a very young man of 19, he got married, and within the year had a daughter who shared her mother’s name: Maria de La Luz.  Mother died in childbirth, and after a few years, Antonio Jose left his daughter in the care of her maternal grandparents in Abiquiu–it is strongly supposed–while he went to Durango to pursue an education.  In 1824, a couple of years after returning to New Mexico as an ordained priest, he was assigned to the parish of Santo Tomas in Abiquiu.  He had been baptized there in 1793, married there in 1812, buried his wife there in 1813 and had his daughter baptized there in the same year.  He was there for only a short time before his daughter died at the young age of eleven going on twelve.  Padre Martinez remained in his ancestral home of Abiquiu–although he had lived in Taos since he was eleven– for a total of about two years before returning to Taos in 1826 to become the priest in charge of the parish of San Geronimo at the Indian Pueblo.  The parish church included several chapels in the large surrounding area, including the church of Nuestra Senora de Guadalupe to which he would remain related for forty-two years until his death in 1867.

Antonio Jose Martinez was blessed in the lives of his wife and daughter, both named Maria de La Luz Martinez, who died all too-soon.  One of the flawed dimensions of the life of Padre Martinez is the fact that he had children after becoming a priest.  For a priest of the Western (Latin) Rite to marry is forbidden by the Canon Law of the Roman Catholic Church.  It is not divine law, nor has it always been the custom.

The mother of his post-priesthood children, Teodora Romero, was a young woman who became a widow and bereaved mother when she lost her husband and daughter in 1826, the same year Padre Antonio Jose Martinez came to Taos as the priest-in-charge of Guadalupe Church.  Within four years, this couple had a son by the name of George, not Jorge, in honor–it is said–of George Washington for whom Padre Martinez had great regard.  The cornerstone of the Washington Capitol was laid in the same year of 1793 that Padre Martinez was born.

There were other children Padre Martinez fathered, and we will treat them in this blog on other occasions.  Two others, however, are worthy of special mention at this time: Santiago Valdez and Vicente Romero.  Valdez was an orphan brought up by a Valdez family in Taos.  The Martinez family of the Padre holds to a strong oral tradition that Padre Martinez was his actual father.  In his Last Will and Testament of 1867, reviewed and renewed shortly before he died, Padre Martinez left his books,  library and some property to Santiago Valdez.  In addition, he indicated that it was his will that this familiar (relative, or member of his extended family) and his children bear the name Martinez.  Most of them did.  Ten years after the death of Padre Martinez, Santiago Valdez wrote a biography of the Padre, Biografia del Presbitero Antonio Jose Martinez, Cura de Taos.  It is a manuscript in Spanish, never published up to the present, located within the Ritch Collection at the Huntington Library near Los Angeles.  This blog will furnish a summary and generous excerpts among its coming attractions.

Vicente Ferrer Romero is the youngest child of Padre Martinez, fourteen years junior to Santiago Valdez.  He came of age during the tensions and serious conflicts between Bishop Jean Baptiste Lamy and Padre Martinez.  The Taos priest considered himself a journalist, and had many opinions about many things.  He had founded the short-lived newspaper El Crepusculo de La Libertad  (only six issues), and was friendly with the publisher of  La Gaceta de Santa Fe who was a former (anti-slavery)  Presbyterian minister.  In this and other venues, Padre Martinez publicized his disagreements with the bishop’s policies regarding tithing and other matters.  Vicente as a young teenager witnessed the tensions between the bishop and his father, Padre Martinez.  They crested between the years 1856 and 1858, and were marked respectively by the ecclesiastical censures of suspension and excommunication.  (More about these in a future blog.)  Vicente Ferrer Romero, by 1873,  went on to become a very effective lay evangelizer and circuit rider for the Presbyterian faith.  A paper on Padre Martinez and Ecumenism, and another specifically on Vicente F. Romero will also be grist for future treatments in this blog.

In spite of the inner conflict that Padre Martinez must have suffered from having children after becoming a priest, as evidenced in his efforts to obscure his paternity in the baptismal register of Guadalupe parish, it is worth noting that his conflicts with the bishop were totally other.  The moral character of Padre Martinez was never impugned by either Bishop Lamy or his Vicar General and schoolmate, Very Rev.Joseph P. Machebeuf.  Nevertheless, the Catholic members of the Martinez family–not to speak of some of the putative children and their descendants–have felt some shame about being illicitly fathered by a priest.  Moreover, it is most important to note that Padre Martinez never abandoned any of his children.  On the contrary, he loved them, cared for them as he could, and provided well for them in his Will.

On this Fathers’ Day, I wish to conclude this posting with an homenaje to my own father, Jose Tobias Romero.  Born in Taos, he was a shepherd boy during the summers in the mountains of New Mexico.  He married his high school sweetheart, my mother Claudia Garcia, and they had three boys.  We moved to LA as very young children in 1943; Lockheed Aircraft employed dad as a machine accountant (“tabulating”).   Mom died in 1969, and a little over a year later, dad went to the Claretian seminary, was ordained a priest in 1975, and served as a priest for 22 years before going to the Lord in 1996.  This Taoseno was married as a young man, had children, became a widower, went to the seminary and was ordained a priest.  There was absolutely no stigma in this.  On the contrary, it was an occasion for surprise and some adulation.  Pray for us, dad.  !Que en paz descanse!  God bless all of our fathers, grandfathers, godparents, and all priests who have brought blessings to our lives.