AMERICAN CATHOLIC STUDIES NEWSLETTER CUSHWA CENTER FOR THE STUDY OF AMERICAN CATHOLICISM Roman Sources for the History of American Catholicism, 19th-20th Century

ver the last number of them went on to become Corrigan, coadjutor of Archbishop John decade, historians bishops.3 Roman archives contain letters McCloskey, giving his personal assessment of American written between these priests and their of Italian-American immigrants in the Catholicism have alma maters, as well as their correspon- archdiocese.4 McSweeney wrote the become increasingly dence with Vatican officials on matters of report in Italian, correctly assuming that it aware that the local pastoral concern. These sources offer would have to be transmitted to Rome and Church in the enticing opportunities for scholars of knowing that Corrigan was proficient in OUnited States cannot be properly under- North American Catholicism who wish Italian. In fact, the coadjutor was also an stood without reference to its international to consider more fully the church’s trans- alumnus of a Roman seminary, having character. One result of this trend is that atlantic context. been one of the first 12 students of the scholars have become much more attentive Patrick Francis McSweeney (1838- Pontifical North American College, which to the relationship between the Roman 1907) provides an example of an American had been erected in Rome in 1859. Curia and the American Church.1 Still, priest who studied for ordination in a McSweeney described the composi- much beneficial work remains to be done Roman seminary and regularly wrote to tion of the Italian-American community by delving into Roman archives and into Rome regarding his ministry in the United and gave his evaluation of their practice the biographies of the American priests States. An immigrant from Ireland and an of the faith. He complained about immi- who studied at the Collegio Urbano and alumnus of Propaganda Fide’s Collegio grants from southern Italy because they the North American College in Rome.2 Urbano in Rome, McSweeney served as accepted the worst jobs, saved all their These priests were well represented in the the parish priest of St. Brigid’s in the money in anticipation of a return to Italy, American Church, working in parishes, Archdiocese of New York. In 1884, he and rarely set foot in a church. McSweeney missions, colleges, and seminaries, and a wrote a report for Michael Augustine reported that in St. James’ parish, for example, only 24 Italians out of 5,000 went to Mass on the Sunday before he I N S I D E wrote his report, and no more than 200 Italians had attended Easter celebrations Cushwa Center Activities ...... 2-7 in the parishes of New York. Italian Announcements ...... 8 immigrants were hardly renouncing Publications: Watchmen and Gatekeepers: Native American Catholicism in the their Catholic upbringing — on July 10 immigrants from Salerno organized a large Twentith Century ...... 13-20 procession for the Feast of Our Lady of Upcoming Events ...... 21 Mount Carmel — but, even on that occa-

see Roman Sources, page 8

VOLUME 37 NUMBER 1 SPRING 2010 CUSHWA CENTER ACTIVITIES

Seminar in blacks’ lost voices, even as it models “how to write African American religious histo- American Religion ry when we don’t have the [archival] pieces in place.” Her criticism of Evans arose from On September 12, the fall Seminar in her view of the book as a story about the American religion discussed Curtis J. unspeakable “pain” whites inflicted on Evans’ The Burden of Black Religion African Americans. She felt that Evans had (Oxford, 2008), which examines the shift- not gone far enough, stating, “You can’t ing alliances between ideas about race and tell me all this racist stuff and then not tell African-American religion from the ante- me where I need to go.” Butler applauded bellum period to the mid-20th century. Evans’ descriptive analysis but suggested Evans, an assistant professor of the history that he prescribe, or at least suggest, a of christianity at the University of Chicago future course, particularly for scholars of Divinity School, argues that the notion black religion. Butler’s critique of Evans’ that blacks were “naturally” religious analysis suggested, first, that if he had Photo and caption/Green Pastures served at first as a sign of their humanity started with the Enlightenment “idea that and as an indication of what they might if you’re religious you need to be logical,” contribute to American culture. As he might have further nuanced his discus- Americans began to embrace reason and sion of what black religious felt they had cussion with a question about the relation- science over religious piety, however, the to prove to whites. Second, Evans could ship between Henry Hugh Proctor, who idea of an innate black religiosity came to have attended more to theology, which argued for blacks’ positive contribution to justify their inferiority in the minds of “indicates how those who are religious Christianity, and W.E.B. Du Bois, who many whites. Only later did social scien- choose to act out their beliefs,” to show the took a more critical tone. Evans did not tists try to reverse the harmful effects underlying logic of the progression Evans know if Du Bois “had a specific, identifi- of these racist ideas, proving that blacks so expertly traces. Butler ended by ques- able influence” on Proctor, but said that could fully assimilate into white American tioning whether Evans’ chapter on The Thomas’ question pointed to a striking culture. Milton Sernett, professor emeritus Green Pastures belonged in an intellectual disjuncture “between public rhetoric and of African-American studies and history history. actual practice.” He noted that, despite at Syracuse University, and Anthea Butler, Evans began his response by noting Proctor’s pro-black rhetoric, his church associate professor of religion at the that, as a graduate student, he became was one of the first to “suppress the singing University of Pennsylvania, commented convinced that he should treat not just of spirituals and ecstatic forms of worship.” on the book. intellectuals’ ideas about innate black reli- Mark Noll then asked to what extent Sernett’s critique of Evans’ work giosity, but “the broader question” of the “the notion of an innate black religiosity is included praise for a “courageous, com- “cultural image of African-American reli- the result of outsiders’ perceptions of black plex, and thought-provoking” analysis gion.” Because African-American leaders music or black worship practices.” Evans that contributes significantly to “American themselves respond to images like those in did not think music was the “central rea- intellectual history.” He noted that Evans’ The Green Pastures, Evans insisted that this son” why they argued for the “distinctive- book shows the particularly heavy burden chapter was “absolutely significant” for his ness of African-American religion,” but he that rural churches, in their attempts to project. Evans acknowledged that perhaps agreed that it might have offered what be “all-comprehending institutions,” he could have included 18th-century Noll called “strong affective support” for shouldered on behalf of their communi- Enlightenment arguments, but he noted “essentializing” black religion. The ensuing ties. While Sernett largely agreed with that George Fredrickson, Winthrop discussion concerned “performativity,” the analysis, he questioned whether Evans Jordan, and others had already covered this Butler’s term for white ideas of “blackness” was writing a “descriptive” account for ground. Evans addressed the question of based solely on their observations of black academics, or a “prescriptive” account for his audience saying that he wrote for worship. the black church. If his audience was the “newer scholars in the field.” He concluded After a brief conversation about the former, Sernett wondered how Evans’ that he did “not know how,” nor desire to salience of race in the The Green Pastures, book might speak to churchgoers “whose “speak to the African-American church,” John McGreevy asked why, in a book on notion of mission is not ‘the burden’ but largely because he was reacting to the black religion, Martin Luther King Jr., was ‘the mission.’” prescriptive literature of the 1970s. not mentioned until page 275. He also Butler also acclaimed Evans’ work, Sam Thomas opened the broader dis- asked why Evans disregarded the idea that particularly for successfully reclaiming

2 “black leaders like King brought a basis for Cushwa Center Lecture efforts on serving the poor majority of El solidarity and self-sacrifice rooted in a reli- Salvador”; and third, the failure to live in gious tradition and a prophetic realism On September 23, Michael E. Lee, assis- a way that recalls the praxis of the martyrs, that made possible a cultural revolution in tant professor of theology at Fordham such that Christ is the “embodied Word America.” Evans answered that he wanted University, presented the fall 2009 of good news to the majority of the world’s to eschew historians’ focus on King and Cushwa Center Lecture, “Ignació population that suffers the effects of the Civil Rights movement which “solidi- Ellacuría, Martyred Professor: A Catholic poverty and injustice.” fied the [mistaken] notion” that the black University Confronts El Salvador’s In order to prevent “ideological indif- church stood unified against racism. In Reality.” Lee analyzed the martyr’s ecclesi- ference,” Lee’s first goal was to highlight fact, he argued, prior to the 1950s, black ology in dialogue with post-modern the philosophical chasm that existed religion was not seen as a tool for political “Radical Orthodoxy” in his first book, between the UCA and the Reagan admin- engagement, nor was there a “collective Bearing the Weight of Salvation: The istration during the civil wars of the 1980s. African-American church” to be mobi- Soteriology of Ignació Ellacuría, S.J. As rector of the UCA and one of its most lized. After Evans responded to a question His current research includes editing a prominent spokespeople, Ellacuría by W. Clark Gilpin (U. of Chicago) translated volume of Ellacuría’s major believed that negotiations between the regarding the implications of his narrative theological essays, as well as an examina- government and revolutionaries were the “for current circumstances,” Butler argued tion of the life and theology of Archbishop only way to achieve lasting peace. Thus he that historians of black religion who seek Oscar Romero from the perspective of sought “a real and desirable revolution” on to address these circumstances need to U.S. Latino/a theology. Lee’s presentation behalf of the poor through a negotiated engage the civil rights that Evans explicitly served to “remember” Ignació Ellacuría, settlement. The Reagan administration, de-emphasizes, lest they reduce the study Ignació Martin-Baro, and Segundo however, backed El Salvador’s military of black religion to a “purely intellectual Montes, three Jesuit professors at the government and therefore opposed any enterprise.” University of Central America (UCA) negotiations with the revolutionaries. The seminar concluded with ques- who were assassinated by the El Salvadoran According to the administration’s philoso- tions by Sernett and Catherine Brekus military during that nation’s brutal civil phy, totalitarian regimes were “less repres- (U. of Chicago). Sernett asked whether wars in the 1980s. sive, more susceptible to liberalization, and historians will still use the phrase “black In his lecture Lee maintained that more compatible with U.S. interests than religion” 30 years from now. Evans remembering the three martyrs allows revolutionary autocracies.” Lee suggested answered that historians should replace people in the U.S., particularly those “com- that U.S. policy was not motivated by a the language of the “black church” with mitted to studying the effects of Catholics concern for the people of El Salvador, but an emphasis on “the diversity of African- on U.S. history,” to ward off indifference to by a fierce anticommunism that saw the American religious life” and how “agency” the poor of El Salvador. According to Lee, hand of Soviet Russia in every revolution- functions within that diversity. In response the indifference that threatens to make us ary movement. While UCA assessments in to a question about how to interpret sur- “irrelevant” in a needy world has three pos- 1984 showed 5,000 combat casualties, vey data that suggest a categorical differ- sible sources: first, the blind acceptance of 50,000 civilian murders, and 1.2 million ence between white and black religion, the Reagan administration’s “ideology of displaced since the beginning of the hospi- Butler suggested that these data have been anticommunism” which dismisses as mere talities, the Reagan administration merely and still are used as “a convenient way to Soviet pawns those Salvadorans, including maintained that the war against “commu- box [blacks] together.” Evans acknowl- the UCA martyrs, who revolted against nist” revolutionaries needed to continue. edged that blacks draw from a shared their government; second, the “marginal- The administration’s moral compromise, history and thus share key aspects of ization” of the UCA’s mission to “focus its in the name of anticommunism, allowed religious life. He further pointed to diver- the war to continue for another seven sity within that shared history that the years. notion of the “black church” does not Lee continued to use the example of capture. Brekus noted the “amount of the UCA to guard against the second disquiet” aroused by Evans’ book, even source of indifference, “marginalizing the among seminar participants. She then voices of the poor.” Specifically, he pointed asked the broader question of the histori- to the UCA’s commitment to “social pro- an’s craft itself: Should historians “con- jection,” in which the University is not an tribute to politically emancipatory end in itself, but “projects its knowledge projects? Or do we do other things beyond the campus into the wider society.” as well?” Her unanswered question Ellacuría, Martin-Baro, and Montes were fittingly concluded an intellectually three of the most conspicuous advocates of engaging seminar. social projection. Each headed institutes that studied and published data on how Photo caption/Michael Lee lecture hostilities affected the poor, fueling a

3 C USHWA C ENTER A CTIVITIES national conversation about how best to source of tension within the University.” remedy the problems in El Salvador. In The Cushwa Lecture concluded with a particular, Lee pointed to Ellacuría’s discussion of how much the U.S. has Forum on National Reality as an excep- learned from its mistakes in El Salvador, tional space where “highly visible lectures with particular reference to recent U.S. and debates” provided honest assessments interference in Honduran politics. of the situation of the country. Lee said that the “forum, along with radio and tele- vision debates, and his numerous editori- American Catholic als, put Ellacuría and the UCA at the forefront of the national debate.” Far from Studies Seminar marginalization, the forum reflected the UCA’s views of itself as “a social force” in On November 10, the participants in the world, guided by “ethical imperatives” the American Catholic Studies Seminar to ameliorate the plight of the poor and discussed Kelly Baker’s paper, “Rome’s Photo caption/Rome’s Reputation displaced. Reputation is Stained with Protestant Lee concluded by remembering the Blood: The Klan-Notre Dame Riot of “theological inspiration” of the UCA mar- May 1924.” Baker, who recently received tyrs, according to which Christians are her Ph.D. in religion from Florida State Klan. After researching the incident more called to serve the poor “as part of the University, explores how Ku Klux Klan thoroughly, though, she became more salvific process.” Recalling their liberation members’ ideology shaped their interpreta- interested in understanding how the Klan theology, he hoped, might spur Catholics, tion of their conflict with Notre Dame used the incident to reinforce its suspicion Christians, and all universities to remem- students in 1924. Baker argues that, of Catholics and as the basis for exaggerat- ber their own mission to engage, rather because Catholics did not fit the Klan’s ing its claims about them. than retreat, from the world — and so to definition of American-ness, the riot Mark Noll, professor of history at the avoid becoming irrelevant. evolved into a battle over American ideals, University of Notre Dame, served as In response to a question about the in which each side questioned the other’s respondent in the seminar. Praising the role of the university in the context of con- patriotism. Shaping the debate was a paper’s historical merit, he noted that it temporary U.S. politics, Lee suggested that K.K.K. ideology that envisioned an army vividly illustrated “the logic of K.K.K. universities should seek to “identify those of white Protestant males defending antagonism, fear, and animus directed at actors who are often silent, or in the mid- America against an onslaught of interlop- Roman Catholics in the 1920s.” By seeking dle,” and provide a “rational voice” that can ers — Catholic, black, or otherwise. to present the Klan as they saw themselves, “overcome” what often passes for news on According to Baker, “Protestantism, white- and in “taking seriously the Klan’s view of “talk radio, TV, etc.” Lee said that universi- ness, gender, and nationalism coalesce[d]” history, Baker offered an important correc- ties should be concerned with society’s in Klan print culture, thus allowing us to tive to modern perceptions of the Klan as most vulnerable. In response to a query see how these interrelated characteristics an almost exclusively anti-black move- about Notre Dame’s acknowledged functioned to define the order.” Baker’s ment.” He suggested that Baker might involvement in the El Salvadoran civil war, paper was drawn from her dissertation, have elaborated on two particular issues: Lee admitted that he had not researched “The Gospel According to the Klan: The the Klan’s “defense of Protestant marriage” Notre Dame’s “unique relationship” to El Second Ku Klux Klan’s Vision of White against Catholics, and “the role of religion Salvador. Noting that competing voices Protestant America.” Soon to be published per se, or theology per se, in the Klan’s view agitated for different policies even within as a monograph in the University of of history.” the Reagan administration, he cautioned Kansas Culture America series, Baker’s Noll raised three more substantive against portraying any one institution’s study, illuminates how faith and nation issues for further consideration. First, he response as “monolithic.” Felipe were fused within the Second K.K.K. suggested that Baker could have reinforced Fernández-Armesto inquired about how (1915-1930), and explores the exclusion- her argument by emphasizing the timing the UCA was funded. Lee answered that ary nature of nationalism. of the riot. From a political perspective, it the UCA lost their government funding in Situating the paper in the context of was significant that the incident took place 1985, shortly after Ellacuría became rector her larger study, Baker observed that she immediately before the U.S. Congress and “wrote a scathing editorial” about the had originally planned to study the riot passed the National Origins Act, which failure of agrarian reform. From that point simply as a case study of the collision of restricted immigration at a time when on, funding was “very precarious, and the nationalism and conspiracy within the Catholic immigrants were arriving in the

4 country. In this context, it would become inflating their membership, it created in Catholic parochial schools an immedi- clear that the Klan’s nervousness about problems for subsequent researchers. ate threat to American ideals. immigration was hardly an imaginary Acknowledging the usefulness of Noll’s The seminar concluded with a discus- feature of American life, but an extreme points about the significance of the year sion about the often-surprising intellectual expression of the anti-immigrant senti- 1924, she added that a chronological sophistication and middle-class status of ment that the U.S. Congress would ratify analysis may also help explain the emer- the 1920s Klan, and a consideration of the in its own legislation.” Noll also empha- gence of the many fascist movements Klan’s national and/or local “heroes.” sized the significance of the fact that the that erupted in the 1930s, often in the Baker explained that while Klan members riot took place before the Depression. very “places where the Klan had secure claimed Jesus and Martin Luther as their Given that historiography on the groups and a local presence.” As for the primary sources of inspiration, they also Depression has sidelined religion as a “Midwestern angle,” Baker said that, in glorified the Puritans, Jonathan Edwards, major factor in the organization of fact, “the Indiana Klan is very different” Nathan Bedford Forrest, and Abraham American political life, he argued that from its southern expressions. In Texas, Lincoln, whom they “whitewashed” as a Baker’s study could potentially highlight she noted, the K.K.K. was “concerned non-emancipator. how relevant religious belief and practice about Hispanic Catholics,” in Georgia were to political choices. This argument about Jews, and in Florida lynchings were would have also underscored Baker’s more common than anywhere else. Hibernian Lecture insistence that “the Klan’s views were Affirming one of Noll’s earlier not hugely eccentric in 1924.” In his comments, Scott Appleby opened general This fall’s Hibernian Lecture, held on last comment on chronology, Noll also discussion by observing how closely the October 9, featured Maurice Bric’s urged Baker to include more of the Notre Klan’s fears mirrored the general nativism presentation, “Squaring Circles: Daniel Dame context. According to conventional of the 1920s. Baker agreed, noting that O’Connell and Public Protest, 1823- wisdom, Notre Dame’s acceptance of an while most studies of hate groups stress 1843.” An associate professor of history at invitation to the 1925 Rose Bowl repre- their “fringe” status, the Klan should be the University of Dublin and a member of sented an attempt on the part of the understood as drawing many of their ideas several national and international boards administration to blunt negative publicity from the larger 1920s milieu. Thomas on research policy, Bric has written exten- surrounding the riot. Did Baker find Kselman questioned whether Baker’s sively on the history and culture of the any evidence that would confirm that paper, by seemingly accepting at “face U.S. before 1840, and the history of assumption? value” the Klan’s innocent desire to have a Ireland from 1760-1845. Bric’s Ireland, Turning to his second major critique, parade in South Bend, overlooked the fact Philadelphia, and the Reinvention of Noll urged Baker to provide more context that the riot represented a deliberately America, 1760-1800 (Four Courts Press, for Klan periodicals such as The Fiery provocative act. Baker explained that in 2008) was awarded the Irish Historical Cross and The Imperial Night-Hawk. presenting the Klan as they saw them- Research Prize for 2009. Building on his Learning more about the editors would selves, she was attempting to provide a current research on Ireland and America in help Baker’s readers understand more fully counter-perspective to Todd Tucker’s the age of Daniel O’Connell, Bric’s lecture who was driving the Klan. The same one-sided Notre Dame vs. the Klan, which suggested that the “complexities of Irish would hold true about the secondary interprets the Klan solely as a manipulator history,” and the difficulties historians account of the incident, The Truth about of events. Kirk Farney asked Baker encounter in grappling with such complex- the Notre Dame Riot. Who was the author whether it was Valparaiso University’s ities, can be illustrated aptly through the of that account, and what was the purpose proximity to Notre Dame that had “paradoxes” of O’Connell. behind it? Finally, Noll inquired about the inspired the K.K.K.’s bid to purchase it in In order to “square the circles,” story’s “Midwestern angle.” Did a distinc- 1925. In response, Baker observed that, or resolve the paradoxes, of the Irish tively Midwestern approach to national- while she had no definitive evidence to political leader, Bric began with a list ism, gender, hierarchy, or public schools support that claim, it was very likely the of O’Connell’s main contradictions. render the Klan in Northern Indiana case, as the Klan of the 1920s had a pen- O’Connell was the leader of a national substantially different from the Klan in chant for setting up Protestant schools cause, yet a well-known Universalist; a Mississippi, Alabama, or Georgia? The near Catholic ones to “combat” Catholic liberal, yet the great champion of conser- answer to that question, he suggested, influence on young Americans. vative Catholicism; a Catholic, but could potentially reinforce the ordinary- Responding to a question posed by “unlike many of his co-religionists, an ness of the Klan’s ideology. Kathleen Sprows Cummings, Baker insist- ardent abolitionist.” O’Connell believed In response to the question of editor- ed that the Klan was less fearful of contin- in a “deferential and even caste-based ship of the Klan periodicals, Baker empha- ued Catholic immigration than it was of economic system,” and he upheld the sized that the secrecy surrounding the Catholics already present in the United “integrity and status” of Parliament. On K.K.K. meant that Klansmen published States. Immigrants were, after all, much the other hand, he established “a new type their pieces anonymously. While this more “abstract” for Klan members, who of popular politics and popular democracy” proved to be an effective strategy for perceived in Catholic elected officials and when the majority of his constituents did

5 C USHWA C ENTER A CTIVITIES not “recognize or relate to” their of an issue, and from there to forge Parliament. Above all, Bric argued, compromises. O’Connell was a revolutionary who In the question period, Patrick insisted that an “effective and durable” Griffin noted Bric’s suggestion that “we revolution need not resort to violence. ‘square the circle’ of O’Connell by finding Situating O’Connell in a larger con- the middle ground he occupied.” Yet, text, Bric emphasized that the majority in Griffin observed, this suggestion does Ireland rejected Parliament. Most expected not take into account the fact that Parliament to be “honorable, moral, and Americans perceived no “middle ground” the virtuous arbiter of the good of all the in O’Connell, but saw him only as a people,” yet they deemed it to be exactly “staunch abolitionist.” Griffin asked why the opposite. Parliament only spoke for a difference exists between Irish and the rich and powerful, so unless they could Photo caption/Hibernian lecture American perceptions. Bric responded vote or belong to the upper strata of socie- that, in fact, little difference existed ty, Parliament was irrelevant as a means to between these perceptions, particularly “address and redress grievances” for the Indeed, Bric regarded the shrewd resolu- if we “look at how O’Connell was seen common good. As Parliament became tion of these problems as “O’Connell’s before abolitionism.” At that time “he was “increasingly irrelevant” to most Irish great achievement.” seen as an icon by Catholic bishops,” yet during the 1820s and 1830s, Bric contin- O’Connell’s success, however, led to American Catholics still questioned his ued, the majority began to agitate for an more difficulty after 1829 (the year of views. For example, Bric said, “Americans alternative system of morality — in the Catholic emancipation). Bric recounted didn’t think that the Irish Diaspora in form of “protest societies,” or “Whiteboy how peasants brought their particular America should accept the leadership in societies” — whose main objective was to grievances, primarily involving tithes and Ireland. The two parts were joined, they advance the most pressing issue for the rents) to O’Connell. True to his principles, thought, but didn’t need to defer to one common people at that time: the regula- O’Connell neither squelched nor joined leader.” Americans, like the Irish, could tion of tithes and rents. them, preferring to “control” the popular both accept and reject O’Connell. Bric Bric used this pressing issue to illus- movement he had created. Otherwise, Bric concluded by positing that the main trate the experience, and paradox, of contended, “the very means for bringing story of O’Connell in America “isn’t Daniel O’Connell in greater depth. about Catholic emancipation could be about slavery, but about the development Bric noted that O’Connell viewed the used to unravel his other major accom- of an Irish-American identity.” Whiteboys alternative as a threat to both plishment, which was to push through a Parliament and the established leadership raft of reform during the 1830s and 1840s.” of Ireland. Despite being a popular leader, Bolstering his larger argument O’Connell “was very much a member of that the Irish political leader cannot be that establishment.” Taking the middle described in simple terms, Bric recounted road, his response to the crisis of authority rather heated exchanges between reflected his two sides: on the one hand, O’Connell and the Catholic Bishop James affirming Ireland’s “natural leadership” Doyle. During the 1830s, Bric related, and, on the other hand, addressing its very Doyle argued with the lower classes real social problems. Rather than risk a against the moral basis for tithes and violent confrontation with the Whiteboys, rents. Although O’Connell shared Doyle’s O’Connell convinced them to be “strong reputation” among beggars, he “absorbed into his movement” for maintained that the landlord still “had a Catholic emancipation. O’Connell suc- role to perform.” He “faced down” those cessfully affirmed natural leadership who refused to pay tithes at the Battle of (because priests were part of the establish- Carrickshock, yet successfully defended ment); addressed the issue of tithes several of the men who participated in the (because priests, who did not like paying battle, thus becoming a “great hero” in the tithes to the Anglican Church, could fight eyes of the common people. Bric conclud- against the practice once they were ed his presentation with the suggestion allowed to sit in Parliament); and averted a that O’Connell’s “greatness” was rooted violent confrontation with the Whiteboys. precisely in his ability to look at both sides

6 ANNOUNCEMENTS

Research Travel Grants Publications Bologna; the University of Münster; the École Française de Rome; the Biblioteca These grants are used to defray expenses Karen M. Kennelly, C.S.J., The Religious Ambrosiana of Milan; and Brown for travel to Notre Dame’s library and Formation Conference, 1954-2004 (Silver University (USA). Following a June 2009 archival collections for research on Spring, MD: Religious Formation conference in Milan and a March 2010 American Catholicism. The following Conference, 2009). conference in Münster, a conference is scholars received awards for 2010: planned for October 28-30, 2010, at Florian Michel, a winner of a 2004 recipi- Brown University. Jacob Michael Betz, University of ent of a Cushwa Center Research Travel A major theme of the Brown confer- Chicago “Race, Missions, and the Grant has recently published La pensée ence is the relationship between the Holy Construction of an American Catholic catholique en Amérique du Nord: Réseaux See and the Roman Catholic Church in Identity, 1865-1910.” intellectuels et échanges culturels entre the Americas during the papacy of Pius XI. l”Europe, le Canade er les États-Unis However, other topics will also be treated, Janine Giordano, University of Illinois at (années 1920 – 1960) (Desclée de including a concluding debate focusing on Urbana-Champaign “Between Religion Brouwer, 2010) John T. McGreevy, the relationship between the Church and and Politics: the Working Class Religious Dean of the Italian Fascism. Left, 1886-1936.” College of Conference Organizing Committee: Arts and • David Kertzer, Brown University, USA, Stephanie Jacobe, American University Letters, chair ([email protected]) “Thomas Fortune Ryan: An American University of Catholic.” Notre Dame • Charles R. Gallagher, S.J., Geneva School wrote the of Diplomacy and International Relations, Monica Mercado, University of Chicago introduction. Switzerland “Women and the Word: Gender, Print, • Alberto Melloni , Fondazione per le and Mission in Nineteenth-Century Scienze Religiose Giovanni XXIII, Bologna, American Catholicism.” Italy

Shannen Williams, Rutgers University, Conference • John O’Malley, S.J., Georgetown New Brunswick “Subversive Habits: Black University, USA Pius XI and America Nuns and the Struggle to Desegregate • Hubert Wolf, University of Münster, International Conference Catholic America after World War I.” Germany October 28-30, 2010, Brown University, Providence, Rhode Island, USA The Vatican’s opening in 2006 of its Hibernian Research archives for the period of the papacy of Catholic Research Awards Pius XI (1922-1939) has prompted a burst Resources Alliance of historical research that is not only shed- (CRRA) Funded by an endowment from the ding new light on the role of the Holy See Ancient Order of Hibernians, these annual and the Church in this period of extraordi- In November, 2009, the Council on awards provide travel funds to support the nary political and social turmoil, but also Library and Information Resources scholarly study of the Irish in America. on some of the major world events of this period. In an effort to bring scholars from (CLIR) awarded a grant of $149,000 to the "Catholic Social Action Access Hidetaka Hirota, Boston College for the many different countries who are Project," a collaborative effort among the “Nativism, Citizenship, and the working in these archives together and to CRRA and member institutions. With Deportation of Paupers in Massachusetts, highlight this emerging work to the broad- funding from the Andrew W. Mellon 1848-1877.” er scholarly community, a number of insti- tutions have come together to create a Foundation, CLIR‘s “Cataloging Hidden Special Collections and Archives” initia- William Kurtz, University of Virginia for research network. The principal sponsors tive supports cataloging of special collec- “Midwestern Catholicism in the Era of the of this initiative are the Fondazione per le tions at each institution. The award- American Civil War.” Scienze Religiose Giovanni XIII in winning project was one of only 14

7 elected from a total of 91 applications. New Web Site Archivists and catalogers will create records to expose three previously “hidden” collec- The Cushwa Center is pleased to announce the release of our newly designed web site! tions related to the theme U. S. Catholic Visitors to our old URL (www.nd.edu/~cushwa) will be directed to our new site but Social Action in the 20th Century. St. please note that going forward, our new address is http://cushwa.nd.edu/ and we hope Catherine’s Ade Bethune Collection you will mark us in your favorite browser. includes the archives of the liturgical artist and social activist; Catholic University holds the Catholic Charities, DC records; and Marquette's more than 700 audio recordings within the vast Dorothy Day- Catholic Worker Collection document the faith-based movement of Dorothy Day and Peter Maurin. The three collaborating institutions are members of the Catholic Research Resources Alliance (CRRA). The CRRA maintains the "Catholic portal," which pro- vides easy, effective, and global discovery to rare, unique, and uncommon Catholic research resources in libraries, seminaries, special collections, and archives. The records from the grant-funded project will be collocated within the Catholic portal, thereby enabling discovery of local resources far beyond the participating insti- tutions. Project activities began January 2010 and will be completed by December 2011. For more information about the CRRA and to search the Catholic portal, visit http://www.catholicresearch.net.

R OMAN S OURCES FOR THE H ISTORY OF A MERICAN C ATHOLICISM continued from page 1 sion, only eight received the sacrament of McSweeney’s letters are but one rep- American church faced at the time, and Confession. McSweeney suggested that the resentative example of the significant how Roman officials came to understand archdiocese appeal to New York’s Italian sources on immigration and American the church in America. immigrant priests for assistance in incor- Catholic dioceses that can be found in the Material in the Roman archives makes porating other southern Italian Catholic archives of the Holy See.7 These sources clear that by the mid-19th century the immigrants into parish life.5 typically fall into one of two categories. Holy See had not yet grasped the peculiar- On July 29, 1884, McSweeney also The first consists of letters answering a ity of Catholicism in the U.S. It seems that sent a status report, or “lettera di stato,” to routine call for diocesan status reports, the Roman officials were not only discovering Cardinal Giovanni Simeoni, prefect of aforementioned “lettere di stato.” The America at the time, but they were also Propaganda Fide. His letter comprised the other consists of letters reacting to a par- trying to assess its problems, and deciding biennial report that former students of the ticular local crisis. Undoubtedly, both which Vatican dicastery had competency Collegio Urbano were required to write to kinds of documents are written from a to address the American questions.8 At inform Propaganda of their whereabouts subjective point of view, and tend to privi- the same time, the archives also indicate and ministries. The priest liberally quoted lege a diocesan or personal perspective. how quickly the Holy See realized that his report on the Italians in New York and More often than not, they address excep- American Catholicism was defined by the added significant details, including his tional circumstances rather than the details troubled relationship among immigrant assessment of the Italian priests of the of daily life in parishes and institutions. groups and their clergy.9 It was this archdiocese as “greedy” and “of dubious Nevertheless, they are tremendously realization that gave rise to Americans moral character.”6 valuable in illuminating the issues the studying in Roman seminaries, and specifi-

8 cally gave birth to the North American found a supporter in Pope Pius IX, who professors and administrators at the North College in Rome. Vatican officials hoped hailed from the same hometown. In American College (particularly the rec- that Roman trained priests in America 1856 Bedini was named Secretary of tor), often served as mediators in Roman would keep immigrants safe from Propaganda, and three years later he debates over reports on events in the Protestant influences, help squelch founded the North American College.12 American church.15 Sometimes, these conflicts between immigrant groups, The cherished hope of Gaetano American mediators collaborated with one and provide valuable information on the Bedini (and, for that matter, priests such another, but mostly they represented American scene for Roman officials. as Patrick Francis McSweeney) was that opposing factions. As they worked to In 1852 the man ultimately destined American seminarians studying at the advocate for the positions held by their to found the North American College, North American College or at the bishops and friends, they had to play the Mgr. Gaetano Bedini (1806-64), was sent Collegio Urbano in Rome — or even Roman game, and use Roman institutions by the Roman Curia to visit New York and the American College of Louvain, the to advance their cause. Washington on his way to South America. Collegio Brignole-Sale of Genoa (Italy), A case in point involves the contro- His visit was a nightmare: not only was the All Hallows College of Dublin, or the versy in the American church over labor he harassed by nativists who feared a seminaries of France or Quebec — would unions and the Knights of Labor. While Catholic invasion of America, but by acquire a more universal understanding of this history is well known to historians of Italian and German Catholic exiles who Catholicity invoked by McSweeney as U.S. Catholicism, further examination of considered him the enemy of Forty- “una carità più Roman archives and Eighters.10 Despite the troubles associated ampia.”13 They closer attention to with his visit, the nuncio was impressed by would also learn as Vatican officials hoped the tactics that both America’s economic, technological, and many languages as sides adopted in political innovation. Bedini’s observations possible beyond their that Roman traine attempting to con- convinced him that the U.S. would soon native English. This vince the Holy See be the dominant force in the Americas (he meant that priests in America illuminates yet even predicted its clash with Spain and the American-born another dimension conquest of Cuba). He also projected that priests would be able would keep of that history.16 only a huge Catholic immigration would to serve in “national immigrants safe from On November 13, prevent the U.S. from becoming a power- parishes,” better 1883, when the ful anti-Catholic stronghold. prepared to attend to Protestant influences, American bishops Bedini was convinced that to the spiritual salva- met in Rome to dis- catholicize America, the church needed tion of immigrants help squelch conflicts cuss their upcoming priests to protect the faith of Catholic even though they Baltimore council immigrants. But he didn’t support the themselves were not between immigrant with Propaganda’s recruitment of more European clergy, part of the same groups, and provide officers, Francis Silas feeling that there were already too many ethno-linguistic Chatard (1834- immigrant priests in the U.S. and that their group. This initia- valuable information 1918), the bishop of presence perpetuated old linguistic barri- tive, in other words, Indianapolis, a for- ers, which led to clashes between immi- represented an on the American scene mer student of the grant Catholic communities. The nuncio attempt to alleviate, Collegio Urbano believed that the shared language of rather than exacer- for Roman officials. and rector of the Catholics in the U.S. should be English. bate, inter- North American He suggested, therefore, that a Pontifical ethnic tensions. College (1868-76), North American College in Rome could Once back in America, these priests and Charles J. Seghers (1839-86), prepare new American-born priests, teach- often found that their Roman training put Archbishop of Oregon City, born at Gand ing them how to support immigrants with- them in difficult positions relative to their in Belgium, and a former student of the out ceding to nationalistic approaches that congregations, other priests, and bishops. American College in Louvain, asked for a could divide and weaken the American Propaganda Fide was convinced that many condemnation of labor unions as equiva- Church.11 of these priests were discriminated against lent to secret societies.17 Archbishop At first, Bedini could not find sup- in their home dioceses because they were James Gibbons of Baltimore and Patrick port in the Roman Curia. Many Roman perceived as being excessively “Roman.”14 A. Feehan (1829-1902), Archbishop of officers sided with the American bishops Moreover, they were often caught in the Chicago, took the opposite view, main- who blamed the nuncio himself for the middle of fights among bishops, or taining that a relationship with the labor clamor surrounding his American travels. between bishops, clergy, and immigrant movement was necessary in integrating Moreover, many cardinals remained faithful. Indeed, American seminarians Catholic immigrants.18 unconvinced that Catholicism’s future lay in Rome, former students writing While Bishop Chatard was well in the United States. Bedini eventually Propaganda from the U.S., and American known in Rome, he was not necessarily

9 R OMAN S OURCES FOR THE H ISTORY OF A MERICAN C ATHOLICISM well liked in the Eternal City. In 1884 liked at Propaganda. take into account the conflicting visions officials at Propaganda wrote an assess- This episode highlights how Roman of former students of the Collegio Urbano ment of the North American College offices, particularly Propaganda Fide and and of former students of the North where Chatard had recently presided as the Holy Office, were continually called American College. Corrigan wrote at least rector. The final report noted that upon to evaluate the Knights of Labor and once to Propaganda complaining that all Chatard had asked for extraordinary inde- other associations.23 The Roman archives his priests who graduated from Collegio pendence for his institution, a request that containing the correspondences of the Urbano were against him.27 And Joseph was intolerable to the Vatican. This report opposing American factions reveal impor- O’Connell, another former student of would undoubtedly have been on the tant information about the arguments and Propaganda who served as parish priest mind of Cardinal Giovanni Simeoni, the tactics each side used to advance their at St. Michael’s (Brooklyn), made similar Prefect of Propaganda, when he received a respective aims. In the end, the prolonged claims.28 letter from Chatard, American debate While it is undeniable that there is a dated February 5, over labor unions distinctly Roman touch to the lettera di 1885, attacking the convinced Rome of stato these priest-alumni wrote to their Ancient Order of According to the importance of alma maters, it is also difficult to assess the Hibernians and Propaganda’s own the social question, degree to which their experiences in accusing them of and Gibbons ulti- Roman colleges influenced the percep- violent tendencies, dossier on the North mately won the day tions, political standing, or activities of and of being a cover when Rerum American priests.29 Still, it is hardly a for former members American College, the Novarum was prom- stretch to assume that former students in of the “Molly ulgated on May 15, Rome became members of different priestly Maguires.”19 American Church was 1891.24 networks in America, and that the Roman From the one of the most For another institutes where they studied could have opposing side, example of how had an important impact on the subse- Archbishop James important and American graduates quent choices they made. Gibbons also wrote of Roman seminari- In marked contrast to historians of Simeoni, on vigorous in the world. ans provided Rome Canadian Catholicism, U.S. historians February 20, 1885, with reports on have not, in any sustained way, dealt with and asked for a care- America, and used this crucial aspect of the American ful evaluation of the condemnation of the these letters to advance their own perspec- church’s international-and particularly Knights of Labor.20 Noting that many tives, we might return to Michael Roman-character.30 Research on the his- of the Knights’ hundreds of thousands of Corrigan and Patrick McSweeney. tory of the Canadian Catholic Church has members were Catholic, Gibbons suggest- Corrigan, once Archbishop of New York, taught us that the Vatican deemed the ed that it was unwise to alienate this num- wrote critiques of former students of Roman education of North American ber of faithful just to please a few bishops. Collegio Urbano working in his diocese seminarians, particularly at the Collegio Gibbons wasn’t as well known in Rome, and told Roman officials that Francis Urbano di Propaganda Fide, the best tool but he had his supporters there. In that McSweeney was the youngest and the lazi- to form priests “romani d’intelletto e di same year Gibbons made a report to Rome est (“non vuole lavorare molto”) of three cuore.”31 Further research into Roman on the Archdiocese of Baltimore, and the brothers, all priests who had studied in the archives by American historians will document was translated by Bernard Eternal City.25 Corrigan’s letters to Italian certainly shed light on how the Roman Smith (1812-92), a consultant for bishops Geremia Bonomelli (Cremona) education of American priests had shaped Propaganda, and former vice-rector of the and Giovanni Battista Scalabrini the history of American Catholicism. Irish College in Rome and abbot of St. (Piacenza) reveal his disdain for The Roman archives of Propaganda Paul-outside-the-walls.21 Smith added his McSweeney’s complaints.26 But in his Fide, the Holy Office, and the Vatican analysis of the report, stating that evaluation of McSweeney we can also sense Archives show how Vatican officials Propaganda owed Gibbons thanks for the his intense dislike of graduates of the obtained and made use of reports from precision of his report and for his work in Collegio Urbano. American priests, and built dossiers on the Baltimore.22 The praise may have been Tension among the clergy of New church in the United States. They also tes- deserved, but what makes it most interest- York at the end of the 19th century is well tify to the depth and complexity of these ing is that Smith was essentially asking for known and usually explained as a “politi- reports, even if Roman officials of the time an official imprimatur of Gibbons’ activity. cal” conflict: Corrigan’s conservatism did not always pay adequate attention to Smith was likely willing to make this gam- versus Edward McGlynn’s social this wealth of information. bit knowing that Chatard was not well reformism. But perhaps we should also According to Propaganda’s own

10 dossier on the North American College, which often revolved around the ethnic or understand the United States. But at the the American church was one of the most political clashes in various dioceses. In the same time, the archives were themselves a important and vigorous in the world.32 ninth, we find dossiers about individual product of a better understanding of the This made it imperative for Rome to dioceses. The fifth, sixth, seventh and U.S.: the fruit of correspondence with better marshal the information contained eighth sections point out that the geo- American priests and bishops who had in its archives, and made finding a more graphical proximity of countries like been trained in Roman seminaries. Today, rational system of classifying archival Canada and Mexico, and the presence of this archival effort offers a treasury of resources on the U.S. church a pressing immigrants from Europe and Asia, forced resources in the form of diocesan reports, concern. The erection of an Apostolic the American Church to address its inter- letters from Roman educated priests, and Delegation in Washington (1893), and the national context and to finance religious dossiers on major issues in the American advancement of the American church to and rescue missions around the world. For church. Researchers, who want to study the rank of national church, under the example, many groups from Central-East the Catholic Church in America, and direct control of the Cardinal Secretary of Europe asked the American church and especially those who appreciate the impor- State (1908), were both essential steps Woodrow Wilson’s administration to help tance of incorporating a Roman perspec- towards addressing this archival deficiency. subdivide the Austrian Empire after World tive, will find these largely untapped In particular, the erection of an War I. Other groups, from the same area, resources essential to their scholarly work. Apostolic Delegation was the first step in asked for help against the Nazis in the improving the classification of documents 1930s, or the communists after World Matteo Sanfilippo pertaining to the American church. The War II. Department of Humanities new secretary of the Delegation needed The 12th, 13th, and 14th sections Viterbo, Italy to organize his archives, and in doing so, contain the analysis about associations. decided to classify them according to new And finally, the 15th and 18th sections criteria. The archives of Washington’s present the relationship among Catholics FOOTNOTES Delegation were divided into sections, of the Greek and Latin Rites, and between 1Gearld P. Fogarty, The Vatican and the and coded by Roman numerals. By the the Catholic and the Orthodox Church. American Hierarchy from 1870 to 1965, Stuttgart, Hiersemann, 1982; Peter D’Agostino, time of the Second World War, they At the same time, the documentary Rome in America: Transnational Catholic totaled 22 sections. While not all of the series in the Roman archives were also Ideology from the Risorgimento to Facism, sections are yet declassified, the sections reorganized.33,34 The archives of the Chapel Hill, The University of North Carolina Press, 2004; Matteo Sanfilippo, L’affermazione cover: I. Apostolic Delegation; II. United Cardinal Secretary of State were already del cattolicesimo nel Nord America. Elite, emi- States; III. United Nations; IV. Episcopal based on geographical and/or content- granti e chiesa cattolica negli Stati Uniti e in Lists; V. Foreign Affairs; VI. Canada; VII. based rubrics, while the Holy Offices had Canada, 1750-1920, Viterbo, Sette Città, 2003. On the Vatican Archives, see also Francis Philippines; VIII. Mexico; IX. Dioceses; a series for decisions (Decreta), a series for X. Blouin Jr., Elizabeth Yakel, and Leonard A. X. Varia 1; XI. Varia 2; XII. Secret specific arguments (Dispensations), and a Coombs, “Vatican Archives: An Inventory and Societies; XIII. Associations; XIV; kind of general repository (Rerum Guide to Historical Documents of the Holy See. A Ten Year Retrospective,” The American Catholic Associations; XV. Greeks (ie., Variarum). The archivists at Propaganda Archivist, 71 (2008), pp. 433-455. Catholics of the Greek Rite); XVI. opted for maintaining the old series of 2 Eccentrics (ie., Priests causing scandal); Acta (or decisions) along with a new series American dioceses could send students to the North American College and the Collegio XVII. Catholic Universities; XVIII. (Nuova Serie), where all documents were Urbano in Rome or to other European insti- Ruthenians; XIX. Religious Institutes; classified according to argument and geog- tutes. For example, in his report of 1886 on the XX. Budget; XXI. Josephine College; raphy (thus, there was a rubric n° 154 for diocese of Cincinnati, Bishop William H. Elder, a former student of Propaganda, stated XXIII. United States, but you have also to check that he had a priest from the Collegio Urbano, The first section contains all the under n° 7 for “lettere di stato”). When the six from the North American College and three documents about the institution itself and United States lost its designation as a mis- from All Hallows College in Dublin: Archivo Storico di Propaganda Fide, Vatican City its correspondence to and from Rome. sion territory and became a national (APF), Congressi, America Centrale 44 (1886, The second section covers the social, church in 1908, all of Propaganda’s materi- part I), ff. 304-322. political and religious dimensions of als on the U.S. (except those concerning 3See the letter of James Loughlin, teaching at the United States. Here, we can find missions in Alaska, for example) were sent St. Charles Borromeo Seminary in Overbrook, documents addressing ethnic complaints, to the Cardinal Secretary of State, and all in the diocese of Philadelphia: APF, Congressi, such as those made by French Canadians, reports by American bishops were sent to America Centrale, 45 (1886, part II), ff. 47. Germans, Poles, Slovaks and Ruthenians; the Concistorial Congregation and can 4APF, Congressi, America centrale, 40 (1884, discussions about the schools question; now be read in the Vatican Archives in the part I), ff. 505-519; “Mgr. McSweeney Dead,” and discussions about missions for Native series, Congregazione Concistoriale, The New York Times, February 26, 1907, p. 11 Americans, Afro-Americans and Latino- Relationes Dioecesium. 5In 1883, Cardinal McCloskey reported hav- Americans. This archival effort by the ing one parish for Italians: APF, Congressi, In the fourth section, we find debates Washington Delegation and Roman dicas- America Centrale, 42 (1885, part I), ff. 81-101 e 130 (appendix on diocesan parishes). In about the designation of new bishops, teries helped Roman officials to better 1885, Corrigan added that seven Italian secular

11 R OMAN S OURCES FOR THE H ISTORY OF A MERICAN C ATHOLICISM priests were working in New York: APF, that he later did his theological formation at 27See the already mentioned letter by Congressi, America Centrale, 42 (1885, part I), the Collegio Urbano. Corrigan: APF, Congressi, America Centrale, ff. 108-128. 47 (1887, part IIe), ff. 241-242. For the histor- 14See APF, Acta, 252 (1883, part II), ff. 6 ical context see: Robert Emmett Curran, APF, Congressi, America Centrale, 42 (1885, 1089-1090. Michael Augustine Corrigan and the Shaping of part I), ff. 83-87. Conservative Catholicism in America 1878- 15Gerald P. Fogarty, The Vatican and the 7 1902, New York, Arno Press, 1978; Samuel J. On these documents: Matteo Sanfilippo, ed., Americanist Crisis: Denis J. O’Connell, Thomas, “Portraits of a “Rebel” Priest: Edward Fonti ecclesiastiche per la storia dell’emigrazione e American Agent in Rome, 1885-1903, Roma, McGlynn in Caricature, 1886-1893,” The dei gruppi etnici nel Nord America: gli Stati Pontificia Università Gregoriana, 1974. Journal of American Culture, 7, 4 (1984), pp. Uniti (1893-1922), monographic issue of Studi 16 19-32; Alfred Isaacson, The Determined Doctor: Emigrazione, 120 (1995); Matteo Sanfilippo Henry Vincent Browne, The Catholic The Story of Edward McGlynn, Tarrytown NY, and Giovanni Pizzorusso, eds., Fonti ecclesias- Church and the Knights of Labor, Washington Vestigium Press, 1990; Anthony D. Andreassi, tiche romane per lo studio dell’emigrazione ital- DC, The Catholic University of America Press, “’The Cunning Leader of a Dangerous Clique?’ iano in Nord America (1642-1922), 1949; Vincent J. Falzone, Terence V. Powderly: The Burtsell Affair and Archbishop Michael monographic issue of Studi Emigrazione, 124 Middle Class Reformer, Washington DC, Augustine Corrigan,” The Catholic Historical (1996); Matteo Sanfilippo, “L’Archivo Segreto University Press of America, 1978. See also Review,” 86, 4 (2000), pp. 620-639. See also Vaticano come fonte per la storie del Nord Forging Bonds of Sympathy: The Catholic John T. McGreevy, Catholicism and American America anglo-francese,” in Matteo Sanfilippo Church and the Knights of Labor, in The Freedom, New York, W. W. Norton and and Giovanni Pizzorusso, eds. Gli archivi della American Catholic History Classroom Company, 2003. Santa Sede come fonte per la storie moderna e (http://libraries.cua.edu/achrcua/Knights/kol_ contemporanea, Viterbo, Sette Città, 2001, pp. wel.html). 28APF, Congressi, America Centrale 46 237-263. (1887, part I), ff. 583-584. 16John Tracy Ellis, The Life of Cardinal 8 The Holy Office started to gather a very Gibbons Archbishop of Baltimore 1834-1921, I, 29Giovanni Pizzorusso, “Le ‘Lettere di stato:’ large dossier on “Americanism”: Archivio della Milwaukee: Bruce Publishing Company, 1952, una fonte documentaria dell’Archivio della Congregazione per la Difesa della Fede, Vatican pp. 439-546. Congregazione ‘de Propaganda Fide’ di partico- City (ACDF), S. Uffizio, Rerum Variarum, 18 lare interesse canadese (1893-1908),” Annali 1900, pt. II, nr. 5. But on June 16, 1898 the Ellis, The Life of Cardinal Gibbons, pp. 210- Accademici Canadesi, V (1989), pp. 101-114. Pope told the Holy Office that he had decided 218. to take the question into his own hands: 30 19 Giovanni Pizzorusso and M. Sanfilippo, ACDF, S. Uffizio, Decreta, 15.6.1898. APF, Congressi, America Centrale, 42 Dagli indiani agli emigranti. L’attenzione della (1885, part I), ff. 156 e 158. On the American 9 Chiesa romana al Nuovo Mundo, 1492-1908, Vincent J. Fecher, A Study of the Movement Catholic Church, the Molly Maguires and the Viterbo, Sette Città, 2005, part III, chapt. 3. for German National Parishes in Philadelphia Ancient Order of Hibernians, see Kevin Kenny, and Baltimore (1787-1802), Roma, Apud “The Molly Maguires and the Catholic 31Giovanni Pizzorusso, “Romani d’intelletto e Aedes Universitatis Gregorianae, 1955; Luca Church,” Labor History, 36, 3 (1995), pp. 345- di cuore: seminaristi canadesi del Collegio Codignola, “Conflict or Consensus? Catholics 376; Id., Making Sense of the Molly Maguires, Urbano di Propaganda Fide (1829-1908),” Il in Canada and the United States, 1780-1820,” New York, Oxford University Press, 1998. Veltro, XXXVIII, 3-4 (1994), pp. 151-162. See Canadian Catholic Historical Association 20 also Id., “Archives du Collège Urbain de Historical Papers, 55 (1988), pp. 43-59. APF, Congressi, America Centrale, 42 Propaganda Fide,” Annali Accademici Canadesi, (1885, part I), f. 200. VII (1991), pp. 93-98; Id., “Una presenza eccle- 10Matteo Sanfilippo, “Tra antipapismo e cat- 21 siastica cosmopolita a Roma: gli allievi del tolicesimo: gli echi della Repubblica romana e I APF, Congressi, America Centrale, 43 Collegio Urbano di Propaganda Fide (1633- viaggi in Nord America di Gaetano Bedini e (1885, part II), ff. 428-459; for Smith’s sugges- 1703),” Bollettino di Demografia Storica, 22 Alessandro Gavazzi (1853-1854),” in Sara tion see f. 439. (1995), pp. 129-138; Id., “Agli antipodi di Antonelli, Daniele Fiorentino and Giuseppe 22 Babele. Propaganda Fide tra imagine cos- Monsagrati, eds., Gli Americani e la Repubblica M. Sanfilippo, L’affermazione del cattolicesi- mopolita e orizzonti romani (XVII-XIX seco- Romana nel 1849, Roma, Gangemi, 2000, pp. mo, cit., passim. lo),” in Luigi Fiorani e Adriano Properi, eds., 159-187. Roma la città del papa. Vita civile e religiosa dal 23See historical notes in ACDF, S. Uffizio, 11 Giubileo di Bonifacio VII al Giubileo di Papa Archivio Segreto Vaticano, Vatican City Rerum Variarum, 1894, nr. 1, vol. V: Sulle Wojtyla (Storia d’Italia, Annali, 16), Torino, (ASV), Segr. Stato, 1854, rubr. 251, fasc. 1, ff. Società dell’America del Nord, and nr. 70: Stati Einaudi, 2000, pp. 476-518. 9-50v. Uniti: sulle società segrete (Odd Fellows, Knights of Pythias, Sons of Temperance). 32APF, Acta, 253 (1884), f. 522. 12APF, Acta, 220 (1856). ff. 373-532, in par- 24 ticular ff. 488-532; see also APF, Congressi, Cfr. Rerum Novarum. Écriture, contenu et 33Matteo Sanfilippo, La Santa Sede e l’emi- America Centrale, 17 (1855-1858), f. 609rv; réception d’une encyclique. Actes du colloque grazione dall’Europa centro-orientale negli Stati APF, Acta, 225 (1861), ff. 1-54, 245 (1877), ff. international, Rome, École Francaise de Rome, Uniti tra Otto e Novecento, Viterbo, Sette Città, 39-40; APF, SOCG, 1010 (1879), ff. 23-144. 1997. 2010. 13 25 Louvain: APF, Congressi Collegi Vari, 17: APF, Congressi, America Centrale, 47 34See Pierre Hurtubise, Luca Codignola e Collegi esteri, fasc. 7. All Hallows: ibid., 18: (1887, part II), ff. 241-242. Fernand Harvey, eds., L’Amérique du Nord Collegi esteri, fasc. 8. Brignole Sale: ibid., 43: 26 française dans les archives religieuses de Rome Collegi d’Italia, fasc. 3. For the seminary of The letters to Scalabrini are in Silvano M. 1600-1922, Québec, PUL – Éditions de Quebec, see the diocesan report by John Tomasi and Gianfausto Rosoli, eds., For the l’IQRC, 1999. Moore, bishop of St. Augustine, FL: APF, Love of Immigrants: Migration Writings and Congressi, America Centrale, 43 (1885, part Letters of Bishop John Baptist Scalabrini (1839- II). The same prelate stated in the same text 1905), New York, Center for Migration that he went to the Petit Séminaire of Studies, 2000. Combrée, after studying in Charleston, SC and

12 PUBLICATIONS

Watchmen and Gatekeepers: Native American Catholicism in the 20th Century

Over the last 15 years, I European civilization among native peo- an exuberant embrace of America as the have mined the records ples. Here, Clatterbuck shows how mis- new homeland” (192-93). Among Indians, of the Bureau of sionaries used The Sentinel to trumpet as well, flags appeared everywhere: “They Catholic Indian Indian athletic accomplishments. The adorn Marian shrines, flank the entrances Missions [BCIM] feats of James Thorpe (football) and of tepees, drape the Catholic shoulders of in an effort to reveal Andrew Sockalexis (long-distance run- little Indian children, and dot the grounds how Roman Catholic ning) demonstrated, for these missionar- of Sioux Catholic Congresses” (192-93). Amissionaries contributed to Native ies, the progression of Catholic Indians In keeping with this mutual American American education. In the course of my toward “civilization.” While their athletic triumphalism, relations between the exploration, I have had the opportunity skill derived from being “sons of the forest,” BCIM and federal officials improved, to examine The Indian Sentinel, a promo- their membership in Catholic fraternal particularly during John Collier’s term as tional magazine of the B.C.I.M. whose organizations, devout commitment to their Commissioner of Indian Affairs (1933- circulation reached nearly 80,000. While faith, and respect for priests and nuns 45). Patriotism reached its apogee during I hoped my study would indicate mission- made them “prime examples of Native World War II, when nuns and native aries’ attitudes toward Indians, it was wildness tamed by Catholic faith to pro- women joined to assist the war effort, and ultimately too geographically limited duce a world-class Indian specimen” (96-7). when Sentinel articles emphasized the loy- to do so. Mark Clatterbuck’s Demons, In the wake of World War I, however, alty, patriotism, and steadfastness of native Saints, and Patriots: Catholic Visions of these sorts of theological and cultural divi- soldiers and Indian missionaries. Indeed, Native America Through The Indian sions vanished from The Sentinel’s pages. The Sentinel became a veritable mouth- Sentinel (Marquette, 2009) provides a The horror of Europeans killing piece for the government’s war machine, comprehensive, systematic treatment of Europeans, and the scale on which the promoting conscription, service, patriot- The Indian Sentinel, and shows how the killing took place, pushed missionaries to ism, and wartime sacrifice. “By the 1940s,” periodical reflected missionary attitudes abandon their Eurocentrism, and to adopt Clatterbuck writes, “the make-believe towards native peoples, tensions between instead a more culture-sensitive, assimila- colonial Indian soldier is replaced by live- Protestant denominations and government tive approach to Indian missions. During ammo Indian patriot groomed for real mil- officials, and the increasing triumphalism these years, The Sentinel tended to focus itary service by a Catholic mission-school of mid-century Catholicism. on the sanctity of indigenous Catholicism, system now wholly devoted to making Clatterbuck opens with a broad with particular attention to the saintly deathly loyal citizens of its Christian account of relations between the BCIM Kateri Tekawitha, the “lily of the American Indians” (198). The move from and federal officials. He is able to show Mohawks.” Tekawitha was geographically militancy to the triumph of American-ness that, as these relations unfolded during the balanced with Isabel Mariana, the “lily of appeared so often in successive issues of 20th century, missionaries and Indians the Pima.” Emphasis turned, particularly The Sentinel that, by 1950, both mission- used The Indian Sentinel as a powerful after 1921, to learning indigenous lan- aries and Indians emerged as “true-blue” vehicle for voicing their opinions, ideas guages, appreciating indigenous culture, American patriots. and concerns. Clatterbuck also explains his and incorporating native traditions into During the 1950s The Sentinel methodology in this chapter. Making a Catholic worship and practice. In many evinced tensions between native Catholics case for the historical significance of The ways, Clatterbuck argues, these post-war and their missionaries, on the one hand, Sentinel, he suggests its use as a way to emphases anticipated reforms associated and the American Catholic hierarchy on measure changes in missionaries’ and with the Second Vatican Council. the other. Whereas the former pushed for Indians’ attitudes toward one another. He During the 1930s and 40s, The Sentinel syncretism and religious experimentation, devotes the rest of the book to studying revealed a missionary cohort increasingly the latter favored homogeneity and the these changes. confident in its ability to function in both status-quo. Understandably, then, church The title of Clatterbuck’s second native and American cultures. Their move- officials were not pleased with missionar- chapter, “Bloodthirsty Animals and ment from defense to triumph coincided ies’ attempts to incorporate native religion Feathered Spectacles,” indicates the with what The Sentinel called “a radical into the Catholic liturgy. Nor, a decade missionaries’ rationale for promoting break with the European motherland and prior to Vatican II, were they pleased with

13 P UBLICATIONS

attempts to involve laypeople in local tories of publication allow for comparisons Catholicism. Even so, readers of Demons, church government. Perusing issues of across time. Saints, and Patriots will notice how the The Indian Sentinel printed in the 1950s, When it was first published in 1902, author integrates the standard ways of Clatterbuck reveals the beginnings of The Indian Sentinel was part of a signifi- analyzing American Catholicism: defen- changes that would shake the church a cant generation of Catholic periodicals. siveness and “enclave” culture, accommo- decade later. “Indeed,” he writes, “long The Saint Anthony Messenger (1893), The dation and integration, and Catholic before the missiological renewal associated Field Afar (1907), and America Magazine triumphalism and patriotism are all reflect- with Vatican II took place, the syncretic (1909) were started at approximately the ed in the issues of The Indian Sentinel. process had for centuries been a familiar same time, enjoyed robust circulations, Historians might use Clatterbuck’s trademark of Indian-missionary relations and helped to define Catholic character approach to study a wider range of early across the nation’s vast frontier. Catechetical and identity. Their founding editors pos- 20th-century Catholic periodicals. Doing improvisation, sacramental approximation, sessed rare journalistic talent, and eagerly so would allow them to evaluate Catholic ritual (mis)transla- devoted themselves thought, practice, and identity-formation tion, and a healthy to their publication not only in relation to Indians, but across dose of theological Upon this middle objectives. The the entire spectrum of 20th century misunderstanding Indian Sentinel American life. One thing is certain: have long been ground, both sides and The Field Afar periodicals were not lacking in Catholic standard ingredients selective integrated stressed the heroism homes. Norman Rockwell’s painting, of a Catholic Indian and sacrifices of “The Catholic Home,” portrayed a mother missions program Catholic or native Catholic missionar- and father praying the rosary, while their which struggled ies who labored in children were surrounded by a stack of for centuries with elements to create a foreign lands and Catholic magazines depicting missionaries grossly inadequate remote places for a and popular Catholic practices. resources under little syncretic faith that single purpose: the Clatterbuck’s analysis of The Indian Episcopal oversight.” advanced doctrine and glory of God and the Sentinel opens another avenue for future (258-9) By 1962 the conversion of souls. research, for it shows an emerging “middle aims of The Indian respected tradition. While many today ground” between missionaries and native Sentinel — promot- rightly accuse these peoples — a two-way frontier character- ing conversions of publications of ized by accommodation and compromise. Native peoples, raising money for Indian hagiography and reckless self-promotion, Upon this middle ground, both sides missions, and combating anti-Catholic it is important to see that they played a selectively integrated Catholic or native ideas in American society — diminished, major role in shaping Catholics’ world- elements to create a syncretic faith that and likely contributed to its discontinua- view. The Saint Anthony Messenger pro- advanced doctrine and respected tradition. tion. moted a traditional Catholic piety and Thus, missionaries moved closer to Clatterbuck’s analysis of The Indian practical spirituality that were staples of American and indigenous cultures while Sentinel does more than shed light upon Catholic life, while America Magazine native peoples fashioned a Catholicism Catholic-Indian relations in the 20th cen- appealed to elite members of the commu- that reflected their values. The Sentinel tury: it highlights the historical value of nity, particularly those who attended Jesuit reveals as much, for its earliest editions periodicals. Too often, scholars of institutions. Although this generation of have Catholic missionaries embarking on a American Catholicism have overlooked periodicals so shaped 20th-century counter-offensive to save “noble savages” periodicals in their research. Yet periodi- American Catholic experience, Clatterbuck from the grips of Protestant America; its cals are valuable sources for historians. remains the first to contextualize a later, mid-century editions have missionar- They reveal what all manner of Catholics Catholic periodical vis-à-vis the larger ies questioning the wisdom of forced evan- — rich, poor, or middle-class — were Catholic story. gelization and celebrating a triumphal thinking and doing at a particular moment Clatterbuck uses The Indian Sentinel Catholicism. That is why, in this reviewer’s in time. They often transcend geographic, to mark several major turning points in opinion, The Indian Sentinel is such a socio-economic, and ethnic boundaries, American Catholic history. His broad valuable window into this progression, and and as such offer an opportunity to analysis focuses on Native Catholics and can illumine broader developments within explore cultural, social, political, religious, missionaries, but he offsets this analysis 20th-century American Catholicism. and intellectual currents within the wider with probing case studies that offer unique Demons, Saint, and Patriots is a well Catholic community. And their long his- insights into 20th-century American written, carefully researched, and cleverly

14 nuanced discussion of how The Indian 1903 to sure to accommodate Catholicism to Sentinel mirrored the growth and maturity 1918, native traditions? Any scholar who takes of American Catholicism in the 20th cen- would be up these questions will doubtless benefit tury. Clatterbuck’s review and analysis of an excellent from Clatterbuck’s model. almost every issue (318 issues were print- focus for ed), and his ability to maintain focus and future James T. Carroll clarity throughout, are a credit to his skill research. Iona College as a historian. His chronological organiza- Such tion enables readers to see change over research time. And he remains sensitive to major might help episodes that affected the larger Catholic to explain community. His bibliography is expansive, why and his citations point to a level of scholar- German-Catholics were interested in the ly diligence that sets a high standard for conversion of Native Americans; whether incorporating Catholic periodicals into the they were reliable and generous benefac- historical narrative. Clatterbuck’s book is a tors of the BCIM; and how it happened welcome addition to scholarship on 20th- that Die Indianer-Wache survived the First century American Catholicism, and gives World War. Another potential study scholars of Native American Catholicism would compare The Indian Sentinel with much to discuss and debate. It would have other Catholic publications dealing with benefited, however, from an appendix that native Catholicism. A logical periodical for included the titles of The Sentinel’s various comparison would be Mission Fields at thematic issues. Such a resource would Home (which later became Mission have helped amplify the shifts in ideology Magazine), started by the Sisters of the and content visible over the course of The Blessed Sacrament in 1928. Did the views Sentinel’s publication. and attitudes promoted in this periodical The history of Die Indianer-Wache, differ from that of clerics, or that of the the German language edition of The BCIM hierarchy? How did the sisters, or Indian Sentinel that was published from later editors, respond to government pres-

Recent publications of interest include:

Randall Balmer, The Making of manifesto on where he believes evangeli- pensable to American life, their project Evangelicalism: From Revivalism to calism must go from here. of explanation became a core element of Politics and Beyond (Baylor, 2010). 20th-century Jewish culture. Balmer’s history of evangelical Christianity Lila Corwin Berman, Speaking of Jews: in the United States situates developments Rabbis, Intellectuals, and the Creation of Elizabeth Mary Burns, R.S.M., Beyond in evangelicalism in their wider historical an American Public Identity (University Measure, A Legacy of Mercy: the Sisters context and demonstrates the ways in of California, 2009). Berman asks why, of Mercy which American social and cultural over the course of the 20th century, in Health settings influenced the course of the American Jews were increasingly obsessed Care, evangelical tradition. By revealing the four with explaining themselves to their non- 1879-1976 key moments in the movement’s history — Jewish neighbors. Investigating radio and (Gold Leaf the transition from Calvinist to Armenian television broadcasts, books, sociological Press and theology in the embrace of revivalism, the studies, and more, she discovers that lan- the Institute shift away from post-millennialism, the guage itself became a crucial tool for of the retreat into a subculture, and the rise of Jewish group survival and integration into Sisters the Religious Right — Balmer demon- American life. As rabbis, intellectuals, and of Mercy strates how American evangelicalism is others created a seemingly endless array of of the truly “American,” and concludes with a explanations about why Jews were indis- Americas,

15 Recent publications of interest include:

West Midwest Community, 2009). Burns Mercy Otis Warren — to focus on how medical, and other positions on corporeal- details the lives and works of women of these men and women thought about the ity with testimonies on colonial life, Finch the Sisters of Mercy healthcare ministry proper role of religion in public life, brilliantly complicates our encounter with from the first hospitals in 1879 until the including but not limited to the question early Puritan New England. formation of the Sisters of Mercy Health of the separation of church and state. Corporation in 1976. Beginning with Their views represent a wide range of Jonathan Freedman, Klezmer America: their original efforts to care for injured opinions, from complete isolation of Jewishness, Ethnicity, and Modernity lumbermen and Mississippi River sailors, church and state to tax-supported clergy. (Columbia, 2008). Freedman argues that and continuing through the World Wars, These essays present a textured and terms central to the Jewish experience in the Great Depression and the advent of nuanced America, notions like “the immigrant,” the technology, Burns uses the Sisters’ corre- view of the “ethnic,” and even the “model minority,” spondence, newspaper clippings, legal doc- society that have worked to intertwine Jewish- ument and memorial booklets to tell the came to a Americans with the experiences of Latinos, largely unknown story. consensus Asians, African Americans, and gays and on how lesbians. He traces these relationships in a Edward E. Curtis IV, Muslims in America: religion number of arenas, including the crossover A Short History (Oxford, 2009). Muslims would fit in between jazz and klezmer (a Jewish musi- are neither new nor foreign to the United the public cal tradition); the relationship between States. They have been a vital presence in life of the Jewishness and queer identity in Tony North America since the 16th century. new nation. Kushner’s Angels in America; and stories of Curtis unearths their history, documenting They reveal “new immigrants” by Bharathi Mukherjee, the lives of African, Middle Eastern, South that religion was more important in the Gish Jen, Lan Samantha Chang, and Gary Asian, European, black, white, Hispanic lives and thinking of many of the founders Shteyngart. By interrogating the fraught and other Americans who have been fol- than is often portrayed, and that it took and varied uses of Jews and Jewishness, lowers of Islam. Showing how Muslim the interplay of disparate and contrasting Freedman deepens our understanding of American men and women participated in views to frame the constitutional outline ethnoracial complexities. each era of U.S. history, the author that eventually emerged. Contributors are explores the way they have shaped and Daniel L. Dreisbach; Edith B. Gelles; Gary Alyshia Gálvez, Guadalupe in New York: have been shaped by larger historical Scott Smith; William R. Casto; Gregg L. Devotion and the Struggle for Citizenship trends such as the abolition movement, Frazer; Thomas E. Buckley, S.J.; Jonathan Rights among Mexican Immigrants Gilded-Age immigration, the Great Den Hartog; David J. Voelker; Kevin R. (NYU, 2009). Every December 12th , Migration of African Americans, urbaniza- Hardwick; Robert H. Abzug; Mark David thousands of Mexican immigrants gather tion, religious revivalism, the feminist Hall; and Rosemarie Zagarri. for the Mass at New York City’s St. movement, and the current war on terror. Patrick’s Cathedral in honor of Our Lady The first single-author history of Muslims Martha L. Finch, Dissenting Bodies: of Guadalupe’s feast day. They kiss images in America from colonial times to the Corporealities in Early New England of the Virgin, wait for a bishop’s blessing present, this book provides valuable back- (Columbia, 2009). Focusing on Plymouth — and they also carry signs asking for ground on one of the most poorly under- Colony, Finch explores the scientific, theo- immigration reform, much like political stood groups in the U.S. logical, and cultural conceptions of corpo- protestors. It is this juxtaposition of reli- reality in early New England. She shows gion and politics that Alyshia Gálvez Daniel L. Dreisbach, Mark David Hall, that, even as colonists were forced to inter- investigates. Through rich ethnographic and Jeffry H. Morrison, eds., The act bodily with native populations and research, she shows that through Forgotten Founders on Religion and other “new world” communities, they Guadalupan devotion many of New York’s Public Life (Notre Dame, 2009). This also fought starvation and illness; were undocumented Mexicans are finding the interdisciplinary volume brings together whipped, branded, hanged, and murdered; will and language to demand rights, immi- essays on 11 of the founders of the sang, prayed, and preached; engaged in gration reform, and respect. She also American republic — Abigail Adams, sexual relations; and were baptized accord- reveals how such devotion supports and Samuel Adams, Oliver Ellsworth, ing to their faith. All these corporeal activ- emboldens immigrants in their struggle to Alexander Hamilton, Patrick Henry, John ities shaped colonists’ understanding of provide for their families and create their Jay, Thomas Paine, Edmund Randolph, their existence and the godly principles of lives in the city with dignity. Benjamin Rush, Roger Sherman, and their young society. Merging theological,

16 Francis Cardinal George O.M.I., The responsibly planned procreation. Accord- the impact of A. J. Muste, Richard Gregg, Difference God Makes: A Catholic Vision ing to Hall, a tradition that should have and other radical Christian pacifists on of Faith, Communion, and Culture welcomed all persons equally has instead American “acts of conscience,” such as (Crossroads, 2009). Weaving together fostered a culture of racially encoded sit-ins, boycotts, labor strikes, and consci- intellectual insight and personal wisdom, domesticity. entious objection to war. In the process, he George offers a Catholic vision of com- argues that theories of Christian nonvio- munion, illustrating the church’s relation William Inboden, Religion and American lence were anything but fixed. For decades, to numerous religions as well as the secular Foreign Policy, 1945–1960: The Soul followers actively reinterpreted the nonvi- world. Drawing from his observations of of Containment (Cambridge, 2008). olent tradition, keeping pace with develop- Catholicism in cultures around the globe Inboden argues that the Cold War was in ments in politics, technology, and culture. and theologians' perspectives — including many ways a religious war. Presidents Kosek’s research sheds new light on an Popes John Paul II and Benedict XVI, Truman and Eisenhower and other interracial and transnational movement Thomas Aquinas, and Francis of Assisi — American leaders believed that human that posed a fundamental (and still rele- George seeks to show how to recognize rights and freedoms were endowed by vant) challenge to the American political the self-giving, liberating God who pro- God, that God had called the United and religious mainstream. vides freedom from the competitive, States to defend liberty in the world, and oppressive gods of secular modernity. that Soviet communism was especially evil Lake Lambert III, Spirituality, Inc.: because of its atheism and its enmity to Religion in the American Workplace John A. Grigg, The Lives of David religion. Meanwhile, American Protestant (NYU, 2009) Lambert examines the work- Brainerd: The Making of an American churches failed to seize the moment, large- place spirituality movement, and explores Evangelical Icon (Oxford, 2009). ly due to internal differences over theology how it is both shaping and being shaped Coupling archival research with the most and politics. Frustrated by the churches’ by American business culture. Situating recent work on the Great Awakening and disputes, Truman and Eisenhower tried the phenomenon in a historical context, Indian missions, Grigg argues that David instead to build a new civil religion, which Lambert surveys the role of spirituality in Brainerd was shaped by two formative was used to mobilize domestic support for business from medieval guilds to industrial experiences. On the one hand, he was the Cold War measures. “company towns” up to current trends in child of a prosperous, well-respected the ever-changing contemporary business Connecticut family that was part of the Dana Evan Kaplan, Contemporary environment. Using case studies from spe- political and social establishment. On the American Judaism: Transformation and cific businesses, such as Chick-fil-A and other, he was a participant in one of the Renewal (Columbia, 2009). No longer Hobby Lobby, he analyzes the enhanced more fundamental challenges to that controlled by a few institutional leaders, benefits and support that workplace spiri- establishment — the religious revivals of American Judaism is now being shaped by tuality offers to employees, while exposing the 1740s. Brainerd’s work among the the spiritual decisions of tens of thousands the conflicts it engenders, including diver- Indians, Grigg argues, was a way to com- of Jews living all across the United States. sity, religious freedom, and discrimination bine the sense of order and tradition inher- Kaplan follows this religious individualism issues. ited from his family with his radical from its postwar suburban roots to the experiences in the revival movement. hippie revolution of the 1960s and today’s Asunción Lavrin, Brides of Christ: Griggs’s scholarly biography of Brainerd, multiple postmodern identities. He shows Conventual Life in Colonial Mexico draws on everything from town records how ordinary Jews have incorporated (Stanford, 2008). Lavrin invites readers to and published sermons to hand-written traditions from other ethnic groups, and follow the histories of colonial Mexican fragments to tell the story of his life and argues that this reorientation has been a nuns inside the cloisters where they pur- legend. “bottom up” process, resisted by elites who sued a religious vocation or sought shelter have only reluctantly responded to the from the world. She provides a complete Amy Laura Hall, Conceiving Parenthood: demands of the “spiritual marketplace.” overview of conventual life, including the American Protestantism and the Spirit of For Kaplan, Jewish denominational struc- early signs of vocation, the decision to Reproduction (Eerdmans, 2008). Hall ture is weakening while religious experi- enter a convent, profession, spiritual guide- argues that mainline Protestantism is com- mentation is rising, leading to new lines and devotional practices, governance, plicit in the history and development of approaches that are supplanting existing ceremonials, relations with male authori- reproductive biotechnology. Through institutions. ties and confessors, living arrangements, analysis of nearly 150 images of the family servants, sickness, and death rituals. In in 20th-century mainstream media, she Joseph Kip Kosek, Acts of Conscience: exploring these conventual experiences, shows that, by downplaying the gratuity Christian Nonviolence and American Lavrin reveals the multiple paths available of grace, middle-class Protestants, with Democracy (Columbia, 2009). Beginning to nuns, as well as the extent to which they American culture at large, have implicitly with World War I and ending with the rise adapted themselves to colonial society. endorsed the idea of justification through of Martin Luther King, Jr., Kosek traces

17 Recent publications of interest include:

Charles H. Lippy, Introducing American Nathan D. Mitchell, The Mystery of the American Jewish life from the end of Religion (Routledge, 2009). Lippy pro- Rosary: Marian Devotion and the World War II to the Six-Day War, and the vides a lively and concise overview of the Reinvention of Catholicism (NYU Press, growth of Jews’ influence and affluence. historical development of religion in the 2009). Mitchell argues that to understand The second half of the book includes USA. In four parts, he traces the history of the rosary’s resilience and adaptability, one essays on the history of Jewish education American religion from Europe, Native must consider the changes Catholicism in America, the rise of Jewish social clubs American and African life, through to the experienced in the aftermath of the at the turn of the century, the history of age of independence, and on to the late Reformation. In these formative years, southern and western Jewry, Jewish 20th century to the present day. Lippy par- Mitchell shows, Catholicism became more responses to Nazism and the Holocaust; ticularly stresses the development of plu- innovative and diversified rather than and feminis m’s confrontation with ralism in American religious life, exploring retrenched and monolithic. This innova- Judaism. This collection introduces stu- the African-American experience through tion was especially evident in the some- dents to American Jewish history and slavery, Roman Catholic and Jewish immi- times "subversive" visual representations of offers new perspectives for scholars as well. gration, political and economic factors, the sacred subjects. So, the rosary was involved impact of Latino culture, and the growth not only in how Catholics gave flesh to Marian Ronan, Tracing the Sign of the of Hinduism and Buddhism. their faith, but in new ways of construct- Cross: Sexuality, Mourning, and the ing their personal and collective identity. Future of American Catholicism Timothy D. Lytton, Holding Bishops For Mitchell, the rosary becomes a lens (Columbia, 2009). By the end of the Accountable: How Lawsuits Helped the through which to better see early modern 20th century, American Catholicism was Catholic Church Confront Clergy Sexual Catholic history. in crisis, plagued by ideological divisions, Abuse (Harvard, 2008). Stories of the tort a dwindling pool of clergy, and declining system as an engine of social justice are Craig R. Prentiss, Debating God’s financial resources. Ronan asks what went rare. Lytton tells one such story by reveal- Economy: Social Justice in America on the wrong. She roots the crisis in American ing how pleadings, discovery documents, Eve of Vatican II (Pennsylvania State, Catholics’ inability to mourn various and depositions fueled media coverage of 2008). Prentiss has written a history of losses suffered in the last third of the 20th the scandal. He shows how the litigation American Catholic economic debates tak- century. Drawing on the work of four strategy of plaintiffs’ lawyers gave rise to a ing place during the generation preceding Catholic writers — James Carroll, Mary widespread belief that the real problem Vatican II. At that time, American society Gordon, Donnar Haraway, and Richard was not the actions of individual priests, was rife with sociopolitical debates over Rodriguez — Ronan argues that endless but rather the church’s massive institution- the relative merits and dangers of battles over sexuality and gender in partic- al failure. As Lytton demonstrates, the Marxism, capitalism, and socialism. ular have kept American Catholics from lessons of clergy sexual abuse litigation Especially in light of the social and eco- confronting these losses, thus jeopardizing give us reason to reconsider the case for nomic upheavals in Russia and Europe in the future of Catholicism. Framed by the tort reform and to look more closely at the early 20th century, Catholics found author’s own personal experience, Ronan’s how tort litigation can enhance the per- themselves taking sides, and legitimizing book is an intimate and persuasive account formance of public and private policymak- diverse economic systems that were, at of Catholic possibility in a postmodern ing institutions. times, mutually exclusive. In the process, world. Prentiss maintains, they contributed to a John W. O’Malley, What Happened at common mythology that Steve Vatican II (Belknap, 2008). O’Malley provided them with a unique vocabulary Rosswurm, captures the drama of Vatican II, depicting and touchstone of authority. The FBI and the colorful characters involved and their the Catholic clashes with one another. He also offers a Marc Lee Raphael, ed. The Columbia Church, new set of interpretive categories for History of Jews and Judaism in America 1935-1962 understanding the council’s dynamics — (Columbia, 2008). Raphael’s anthology of (University of categories that move beyond the tired the history of Jews and Judaism in Massachusetts, “progressive” and “conservative” labels. America opens with early Jewish settlers 2009). An even-handed introduction to the (1654-1820), the expansion of Jewish life Rosswurm council, the book is a critical resource for in America (1820-1901), the great wave of explores the understanding the Catholic Church today, eastern European Jewish immigrants history of the including the pontificate of Benedict XVI. (1880-1924), the character of American relationship Judaism between the two world wars, between the Catholic Church and the FBI

18 during the tenure of J. Edgar Hoover, who, Hollywood of the antebellum American South. He though not a Catholic himself, shared Cinema does so by stressing women’s domestic with Catholicism a set of values and a (Marquette, authority, which allowed some women vision of the world, grounded in certain 2010). to take on more public roles in the conver- assumptions about the way things ought to Before sion and education of southern youth be in a well-ordered society. Jonny Depp within churches and academies. Rather and Public than seeing the women as entirely Nora L. Rubel, Doubting the Devout: The Enemies, oppressed in a patriarchal slave society, Ultra-Orthodox in the Jewish American there was Stephan captures their agency through Imagination (Columbia, 2009). Building The Public their moral authority. on the work of Allegra Goodman, Tova Enemy. Mirvis, Pearl Abraham, Erich Segal, Anne James Randall J. Stephens, ed., Recent Themes in Roiphe, and others, as well as television Cagney’s 1931 portrayal of the urban American Religious History: Historians in shows and films such as A Price Above Irish-American gangster Tommy Powers Conversation (University of South Rubies, Rubel investigates the choices set the standard for the Hollywood gang- Carolina, 2009). Described as “the non-Haredi Jews have made as they ster, and helped launch a golden age of New York Review of Books for history,” represent the character and characters of Irish-American cinema. Cagney’s Irish Historically Speaking has emerged as a ultra-Orthodox Jews. In these artistic and gangsters shared the screen with a broad distinctive historical publication, seeking aesthetic acts, Rubel recasts the war over range of Irish characters, such as boxers, contributions from a range of leading voic- gender and family and the anxieties over working girls, priests, and entertainers. es in historical discourse from both inside acculturation, Americanization, and conti- Films such as Angels with Dirty Faces, and outside academia. Stephens gathers a nuity. More than just a study of Jewishness Gentlemen Jim, Kitty Foyle, Going My Way, collection of essays and interviews from and Jewish self-consciousness, Rubel’s and Yankee Doodle Dandy presented these the journal to address several subjects cen- book addresses the struggle to balance characters as inhabitants of an urban vil- tral to religious history in the United religion, family, and culture. lage, at once traditional and modern, and States. The first section maps the state of both Irish and American. American religious history as a field of Barbara Diane Savage, Your Spirits Walk In his analysis of these and other study and includes interviews with award- Beside Us: The Politics of Black Religion Irish urban films of the Depression era, winning senior religious studies scholars (Belknap, 2008). Savage argues that black Shannon argues that these movies offered Robert Orsi and Stephen Prothero. churches from the 1920s on have not an alternative social vision that prized Subsequent sections explore been, as many historians think, the community and solidarity over individual the challenges of assimilation faced by inevitable allies of progressive politics. advancement, and local loyalty rather Jews and Catholics in the United States, Rather, black churches and political than the rootless freedom of the frontier. the origins and historical significance of activists have been uneasy and contentious Drinking and fighting, loving and hating, American evangelical Christianity, and the partners. Indeed, there was no single, uni- playing and praying, the Irish remained phenomenon of millennialism in America. fied black church but rather many church- local heroes in these films, emphasizing The volume concludes with a discussion of es marked by enormous intellectual, the strength, importance, and appeal of religious experience as an indicator of the theological, and political differences. Yet, the local urban community versus the limits of historical understanding, and of confronted by racial discrimination and nationalizing trends of the New Deal the tension that exists between the two poverty, churches were called upon repeat- and nostalgia for the rural American past. modes of knowing. Contributors include edly to come together as savior institutions Kathleen Garces-Foley, Nicholas Guyatt, for black communities. By retrieving the Scott Stephan, Redeeming the Southern Thomas S. Kidd, Thomas Kselman, Bruce people, the polemics, and the power of the Family: Evangelical Women and Domestic Kuklick, George Marsden, Wilfred M. spiritual that animated African-American Devotion in the Antebellum South McClay, John McGreevy, Robert A. Orsi, political life, Savage has demonstrated the (University of Georgia, 2008). Examining James M. O’Toole, Stephen Prothero, Leo challenge to all religious institutions seek- journals and correspondence of evangelical P. Ribuffo, Jonathan D. Sarna, Christopher ing political change in our time. women, Stephan argues that female Shannon, Jane Shaw, Stephen J. Stein, and Baptists, Methodists, and Presbyterians John G. Turner. Christopher Shannon, Bowery to played a crucial role in moving evangelical- Broadway: The American Irish in Classic ism from the fringes to the mainstream

We welcome notes from colleagues about conferences, current research, professional advancement, or other news that will be of interest to readers of the American Catholic Studies Newsletter. Please send your latest news to Paula Brach at [email protected]. Thank you!

19 Recent journal articles of interest include:

Margaret Abruzzo, “Apologetics of Church & State 51, no. 1 (winter 2009): in North America,” Catholic Historical Harmony: Mathew Carey and the 4-23. Review 96, no. 1 (January 2010): 56-84. Rhetoric of Religious Liberty,” Pennsylvania Magazine of History and Aaron L. Haberman, “Mrs. Ruhlin Goes Thibault, Myja R. “Rock in a Hard Place: Biography 134, no. 1 (January 2010): 5-30. to Washington: Louise Ruhlin, School Black Catholics in the Era of Vatican II — Prayer, and the Possibilities and A Case Study,” American Catholic Studies Zain Abdullah, “Sufis on Parade: The Limitations of Religious Political 120, no. 3 (fall 2009): 1-20. Performance of Black, African, and Lobbying in Modern America,” Journal of Muslim Identities,” Journal of the American Church & State 51, no. 2 (spring 2009): FlorenceMae Waldron, “Re-evaluating the Academy of Religion 77, no. 2 (June 2009): 289-311. Role of ‘National’ Identities in the 199-237. American Catholic Church at the Turn F. Allan Hanson, “The Jurisprudence of of the Twentieth Century: The Case of Carol N. Abromaitis, “Catholicism in the Christian Right: Teachings from Les Petites Franciscaines De Marie Maryland in the Seventeenth Century,” Regent and Liberty University Law (PFM),” Catholic Historical Review 95 Recusant History 29 (May 2009): 55-366. Schools,” Journal of Church & State 51, (July 2009): 515-45. no. 2 (spring 2009): 265-88. Regina Bechtle, S.C., and Judith Metz, Grant Wacker, “Billy Graham’s America,” S.C., “Elizabeth Bayley Seton Writings: Ann M. Harrington, “Sisters of Charity of Church History 78, no. 3 (September Current State and Future Plans,” the Blessed Virgin Mary: The Philadelphia 2009): 489-511. Vincentian Heritage 29 (2009): 24-33. Connection, 1833–1843,” U.S. Catholic Historian 27, no. 4 (fall 2009): 17-30. Winsboro, Irvin D. S., and Michael Epple, Mark A. Chancey, “The Bible, the First “Religion, Culture, and the Cold War: Amendment, and the Public Schools in Lombardo, Michael. “A Voice of Our Bishop Fulton J. Sheen and America’s Odessa, Texas,” Religion and American Own: America and the Encyclopedia Anti-Communist Crusade in the 1950s,” Culture 19, no. 2 (summer 2009): Britannica Controversy, 1911–1936.” The Historian 71 (summer 2009): 209-33. 169-205. American Catholic Studies 120, no. 4 (winter 2009): 1-28. Avihu Zakai, “The Theological Origins of Seth Dowland, “‘Family Values’ and the Jonathan Edwards’s Philosophy of Nature,” Formation of a Christian Right Agenda,” Emily R. Mace, “Feminist Forerunners and Journal of Ecclesiastical History 60, no. 4 Church History 78, no. 3 (September a Usable Past,” Journal of Feminist Studies (October 2009): 708-24. 2009): 606-31. in Religion 25, no. 2 (fall 2009): 5-23.

Ellin M. Kelly, “Elizabeth Bayley Seton’s Sarah M. Pike, “Dark Teens and Born- Commonplace Book of Poetry Archives, again Martyrs: Captivity Narratives after St. Joseph Provincial House, Rare Book Columbine,” Journal of the American 31,” Vincentian Heritage 29 (2009): 35- Academy of Religion 77, no. 3 (September 131. 2009): 647-79.

P. C. Kemeny, “‘Banned in Boston’: Moral Mark Paul Richard, “‘This Is Not a Reform Politics and the New England Catholic Nation’: The Ku Klux Klan Society for the Suppression of Vice,” Confronts Franco-Americans in Maine,” Church History 78, no. 4 (December New England Quarterly 82 (June 2009): 2009): 814-46. 285-303.

Andrew M. Essig, and Jennifer L. Jarrod Roll, “Garveyism and the Moore, “U.S.–Holy See Diplomacy: The Eschatology of African Redemption in the Establishment of Formal Relations, 1984,” Rural South, 1920–1936,” Religion and Catholic Historical Review 95, no. 4 American Culture 20, no. 1 (January (October 2009): 741-64. 2010): 27-56.

Jo Renee Formicola, “Catholic Moral M. Mark Stolarik, “Slovak Immigrants Demands in American Politics,” Journal of Come to Terms with Religious Diversity

20 UPCOMING EVENTS

Cushwa Center Lecture Seminar in American Religion American Catholic Studies Seminar Hearts and Stones: Material Presdestination: The American Career of a Transformations and the Staff of Contentious Doctrine (Oxford, 2009), Katherine Moran, Duke University Christian Practice in the United States Peter J. Thuesen, Indiana University- Salley Promey, Yale University Purdue University Indianapolis Date: Thursday, November 4, 2010 Time: 4:30 P.M. Date: Monday, September 20, 2010 Commentators: Place: 1140 Flanner Hall Time: To be announced. Michael Winship, University of Georgia Place: To be announced. James Turner, University of Notre Dame

Date: Saturday, September 18, 2010 Time: 9:00 A.M. - 12:00 P.M. Place: McKenna Hall, Center for Continuing Education

Archives Report

New Collections in the Archives of the University of Notre Dame, Fall 2009

In October, Michael A. Diebold gave us 26 cassette audio tapes containing interviews he conducted with teaching priests of the Archdiocese of Louisville, and transcriptions of the interviews. Sister Rose Marie Mantin, O.P., donated a collection of prayer books, missals, and hymnals used by the Dominican Sisters of Grand Rapids, Michigan, before the Second Vatican Council. The Notre Dame Center for Liturgy sent papers of Rev. Gerald Shirilla, consisting of research files having to do with the Catholic Church and its liturgy: collected material, articles, note cards, and drafts of chapters of his dissertation, amounting to approximately three linear feet.

In November, Sister Dorothy Ann Blatnica, S.C., sent 2.5 linear feet of research material gathered for her doctoral dissertation, “In Those Days”: African American Catholics in Cleveland, 1922-1961 (Case Western Reserve University, 1992), published as At the altar of their God: African American Catholics in Cleveland, 1922-1961 (New York: Garland, 1995). This collection consists of audio tapes and transcriptions of interviews; photocopies of historical documents including correspondence, reports, and newspaper clippings; photographs; releases signed by subjects of interviews; the prospectus for her dissertation, with critiques; and a copy of the dissertation itself.

In November and December, Peter Denio sent records (1983-2009) of the National Pastoral Life Center amounting to some 180 linear feet; including general office files, church magazine files, development files, pastoral services files, Roundtable files (The Roundtable Association of Diocesan Social Action Directors), New Pastors’ Workshop files, Executive Director files, and files of NPLC founder and director Msgr. Philip J. Murnion, with photo albums, videos, and other audio-visual material; and some 50,000 computer files amounting to 33 gigabytes of digital data.

— Wm. Kevin Cawley, Ph.D. Archivist & Curator of Manuscripts University of Notre Dame [email protected]

21 AMERICAN CATHOLIC STUDIES NEWSLETTER S U B S C R I P T I O N S ___ Two years — $12 ___ Three years — $15 ___ Working Papers — $5 each (check titles below)

Total amount enclosed: $______l new l renewal Please make check payable to the Cushwa Center. Mail to Cushwa Center for the Study of American Catholicism, University of Notre Dame, 1135 Flanner Hall, Notre Dame, Indiana 46556-5611.

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Working Paper Series News Items for Newsletter (Current position, research interests, etc.): l Mary Henold, “Gluttons for Dialogue: The American Catholic Feminist Movement on the Eve of Disillusionment, 1975-78” — spring 2004 ______l Timothy B. Neary, “Taking It to the Streets: Catholic Liberalism, Race, and Sport in Twentieth-Century Urban America” — fall 2004 l Sally Dwyer-McNulty “In Search of a Tradition: Catholic School Uniforms” — spring 2005 ______l L.E. Hartmann-Ting “’A Message to Catholic Women’: Laywomen, the National Catholic School of Social Science, and the Expression of Catholic Influence in American Life, 1919- 1947” — fall 2005. ______l Margaret Preston “‘From the Emerald Isle to Little House on the Prairie’: Ireland, Medicine and the Presentation Sisters on America’s Northern Plains” — spring 2006 ______l Diana I. Williams, “‘A Marriage of Conscience:’ Interracial Marriage, Church-State Conflicts, and Gendered Freedoms in Antebellum Louisiana.” — fall 2006 ______l Elaine A. Peña, “Las Guadalupanas de Querétaro: Embodied Devotional Performances and the Political Economy of Sacred Space Production.” — spring 2007 l C. Walker Gollar, “Drawing the Line Between What Should, and What Should Not Be Told in ______American Catholic History – John Tracy Ellis and David Francis Sweeney’s Life of John Lancaster Spalding.” — fall 2007 ______l Michel Pasquier, “’Even in Thy Sanctuary, We Are Not Yet Men’: Missionary Priests and Frontier Catholicism in the United States.” — spring 2008 l Kathleen Holscher, “Captured!: Catholic Sisters, Public Education, and the Mid-Century ______Protestant Campaign against ‘Captive Schools.’” — fall 2008 l Julia Grace Darling Young, “Under the Banner of Christo Rey: Mexican Exiles in the U.S., 1926-1929.” — spring 2009

22 ✄ right now, the inside back cover page is blank Nonprofit Organization U.S. Postage PAID AMERICAN CATHOLIC STUDIES Notre Dame, Indiana NEWSLETTER Permit No. 10

Cushwa Center for the Study of American Catholicism University of Notre Dame 1135 Flanner Hall Notre Dame, Indiana 46556-5611

THE CUSHWA CENTER FOR THE STUDY OF AMERICAN CATHOLICISM

The Cushwa Center seeks to promote and encourage the scholarly study of the American Catholic tradition through instruction, research, publication, and the collection of historical materials. Named for its benefactors, Charles and Margaret Hall Cushwa of Youngstown, Ohio, the center strives to deepen understanding of the historical role and contemporary expressions of Catholic religious tradition in the United States. The American Catholic Studies Newsletter is prepared by the staff of the Cushwa Center and published twice yearly. ISSN 1081-4019

Director: Timothy Matovina Associate Director: Kathleen Sprows Cummings Senior Administrative Assistant: Paula Brach Graduate Assistant: Josh Kercsmar E-mail address: [email protected] URL: www.nd.edu/~cushwa