AMERICAN CATHOLIC STUDIES EWSLETTE

CUSHWA CENTER FOR THE STUDY OF AMERICAN CATHOLICISM

Lullabyfor Radicals

idway concerns of the chapel and the count­ American holidays, Consumer Rites is an through The ing-house, the missal and the market, innovative and impressive work that Great Gatsby, had achieved a kind of détente. Indeed, moves skillfully across several fields of F. Scott as Princeton historian Leigh Eric analysis: The history of ideas, cultural Fitzgerald Schmidt demonstrates in his provocative studies, economic behaviors and the contrasts the new book, Consumer Rites: The Buying meaning of the symbols embedded in solemn and Selling ofAmerican Holidays, most artifacts are just some of the topics the villages dotting the Long Island shore­ churches had long since welcomed the author explores. As a result, Schmidt line, where tolling church bells call the twinkling things of the world into their has managed to produce a book that is faithful to worship on Sunday morning, sanctuaries and celebrations. at once a historical interpretation of with the desperate opulence ofJay Professor Schmidt's book was the American festivals, a contribution to the Gatsby's house, where "the world and subject of discussion for the Seminar in growing literature on the history of its mistress" gather and "twinkle hilari­ American Religion on September 21; consumer culture, and an intervention ously on his lawn." The image Peter W. Williams of Miami University in the debate over how that culture Fitzgerald conjures sounds an alarm in in Ohio and Jeanne Kilde of the should be viewed. the novel, warning of the dangers that University of Notre Dame served as While most intellectuals routinely await a society too eager to cast off respondents. disparage middle-class lifestyles and traditional restraints, but it is also com­ Concentrating on Christmas, values as shallow and materialistic, forting: These are two different worlds, Easter, Valentine's Day and Mother's Schmidt is somewhat reluctant to indict after all, separated in spirit as in geogra­ Day, Schmidt uses the American way an America where there is "no clear line phy, and one can still choose between of festival as a prism through which to between church and mart, between the them. view the complex relationship between sacred and the secular." Thus he parts As several recent histories have religion and commerce that has devel­ company with historians and cultural shown, Fitzgerald exaggerated the oped since the 19th century. A meticu­ critics who view the religious appropria­ distance between these two worlds: lously researched, wonderfully rich tion of market values as a sign of moral By the 1920s the competing values and narrative of the historical origins of decline, a betrayal of Christianity's "otherworldly" orientation and commit­ ment to the poor in spirit. To these I N s I D E critics of Christian consumerism, the Christian worldview, correctly ren­ dered, stands in direct opposition to the Cushwa Center Activities...... 2-8 covetousness that turns the wheels of

commerce and enhances the allure of

Announcements ...... 11-13 advertisements and shop windows.

Publications: The Catholic Encounter with Race ..... 14-22

see Lullaby for Radicals, page 9 CUSHWA CENTER ACTIVITIES

American courses devoted entirely to any of these evolving meaning of Catholic identity

Engendering - topics, many courses on American and leadership, or determine how to Catholic Studies: on religious history, on U.S. women's pass this identity to future genera­ Phase Two history, on gender and religion, etc. - tions. Unfortunately, relative to other include relevant material. areas of American Catholic history, I ask that you mail such syllabi and scholarship on women's experience in Last year at this time I was sorting bibliographies to the Cushwa Center by the 20th-century church is sparse and through a batch of letters sent to the May 1, 1997. Please include comments often poor in quality. Cushwa Center in response to "Engen­ about the course in question, the as­ "Despite its importance and com­ dering American Catholic Studies," a signed readings, and your research and plexity, the topic has yet to receive the conference held at Notre Dame from teaching in this area. If possible, please close attention it warrants from church September 29 to October 1. Approxi­ send both a paper copy and a diskette. and social historians, and from research­ mately 120 professors and graduate We will add your contribution(s) to the ers in women's history. Good histories students participated in the conference; syllabi and bibliographies collected of laywomen are virtually non-existent. the letters continued to arrive until late during the Engendering conference, Histories of women's religious commu­ May. Many thanks to the 82 partici­ and send you a copy of the resulting nities, with a few exceptions, tend to pants who took the time to write. The publication. the hagiographic. Authors misuse letters were detailed and full of useful 2) Preparation of a volume historical documents, interpret them in a criticism and recommendations for on gender roles and relations in presentist sense, or impose upon them "phase two" of our common endeavor American Catholic history. The inappropriate feminist perspectives. We to explore various aspects of American Cushwa Center will commission articles have very few first-class biographies of Catholic gender roles and relations. to be included in a volume for use in leading professional Catholic women, The conference was actually a series advanced undergraduate and graduate with the result that their social and of team-led workshops and seminars, courses. After identifying the appropri­ religious influence as lecturers, apolo­ and most respondents gave the format ate themes and subjects for such a vol­ gists, educators, authors, intellectuals, and the leaders high marks. While ume and recruiting authors to write the activists, reformers and administrators in acknowledging the overall value of the articles, the Cushwa Center will hold a wide variety of fields remains un­ conference and the networking oppor­ a conference to present drafts of the known. While comparative, contextual tunity it provided, some complained articles for critical response and studies of the Catholic and Protestant about the heavy advance reading load, discussion. female experience are sorely needed, and the difficulty of achieving a truly 3) Monograph Series. The these valuable themes will remain unex­ interdisciplinary conversation in the Cushwa Center will seek funding for a plored until we have at hand a substan­ course of a 90-minute session. Others monograph series entitled "The History tial, first-rate corpus of scholarship on wished that we had scheduled a plenary of Catholic Women in Twentieth­ Catholic women." session at the close of the conference. Century America." The proposed series To address this lacuna, the Cushwa Virtually everyone called for another is one of several recommendations made Center will hold a manuscript competi­ conference or series of conferences on to the Cushwa Center by an ad hoc tion and appoint an editorial board to Catholicism and gender. committee chaired by Mary Oates, select six works for publication. In the In 1997 the Cushwa Center will C.S.]. (Regis College), and including next edition of the American Catholic sponsor three initiatives: Professors Patricia Byrne, C.S.]. (Trinity Studies Newsletter, I will provide further 1) Course Syllabi and Bibliog­ College, Hartford), Janice Farnham, details about the monograph series and raphies. With the help of the readers R.].M. (Weston Jesuit School of Theol­ announce the first set of deadlines for of this newsletter, the Cushwa Center ogy), Suellen Hoy (University of Notre manuscript proposals. will publish and make available at Dame), and Sandra Yocum Mize (Uni­ Again, many thanks to the partici­ nominal cost a collection of syllabi and versity of Dayton). In October the pants in the first of for and phase "Engendering bibliographies undergraduate committee met in Boston to formulate American Catholic Studies" and espe­ graduate courses that devote significant short- and long-term plans for research cially to those of you who offered attention to the experiences of women on Catholic women. Professor Oates recommendations that helped us launch in American Catholic history; gender summarizes the need for such research this promising second phase. relations in American Catholic history; as follows: the construction of Catholic

memory - "Without serious scholarship in Scott Appleby about gender roles and relations; or women's history we cannot analyze expressions of in American gender rationally the disconnections within the Catholic literature, art, theology and contemporary church, comprehend the spirituality. While there may be few

2 - and of life in Ronald described the Consultation on community religious Bagley general. emphases of the French School of Catholic Religious In this regard Vatican II had com­ Spirituality, which stands behind the Communities plex and often contradictory conse­ apostolic work of the Sulpicians, the quences. For example, the council Eudists and the Sisters of Providence. inspired a "turn to the world" outside The original charism of the Eudists was On May 10 the Cushwa Center hosted the cloister or church walls. The recent to "form good workers for the gospel a one-day consultation on "Preserving history of the Religious Congregation and for preaching parish missions"; and Extending the Charisms of Catholic of the Sacred Heart ofJesus suggests today they go into the parish to help Religious Communities." The consul­ the effect such emphasis exercised on with leadership and lay formation. The tation was designed to identity and religious imagination and identity. Eudists are "secular" diocesan priests discuss some of the attitudes and com­ Founded as a cloistered order of edu­ gathered in community by a personal mitments that shape the contemporary cated women, the Madams of the Sacred commitment rather than a formal vow. work of religious communities, congre­ Heart, as they were called, built acad­ Describing contemporary trends gations, and societies in schools, hospi­ emies for girls (with free schools for the among the Eudists, Bagley noted a tals, parishes and other institutions. In poor on many campuses) and engaged in diminishing corporate commitment, a addition to naming the distinctive gifts retreat work. In 1964, the congregation diversity of interests and ministries, a and pastoral legacies of each of several allowed a semi-cloistered lifestyle and decrease in numbers, and greater con­ Catholic religious communities, the began to rethink fundamental assump­ cern among members with their work conversation focused on that these ways tions about its educational mission, in the world than with the internal life historic charisms can be preserved, Susan Maxwell noted. Diminishing and future of the congregation. At retrieved and adapted for the coming resources and personnel forced the times, especially in recruiting efforts, the generation of Catholic practitioners, Madams to close many of their second­ Eudists find it difficult to define them­ many of whom will be lay Catholics. ary schools in the early selves and what they do, The participants included Rev. 1970s however, and some although the Buffalo Ronald Bagley of the St. John Eudes of their colleges began to center has an answer: Center, Buffalo; Rev. Howard J. Gray, slip in the 1980s. We train lay leaders. S.]., University of Detroit Mercy; Sr. In a similar vein, Today, Bagley con­ Susan Maxwell, R.S.C.]., on sabbatical Bernice Kuper observed, cluded, Eudists are at Loyola, Chicago; Rev. Paul J. the Sisters of Providence making an effort to Philibert, O .P., director of the Institute have recently reconsid­ develop "new ways of for Church Life, Notre Dame; and Sr. ered their institutional belonging" to the con­ Judith Sutera, O.s.B., a member of the direction, with some gregation through associ­ Benedictine Sisters of Mount St. members calling for a ate and temporary Scholastica, Atchison, Kansas. Repre­ more diversified ministry memberships. senting the Sisters of Providence were to complement the previ­ Following the discus­ Sr. Bernice Kuper and Sr. Jeanne ous emphasis on educa­ sion of the histories and Knoerle, program director for the reli­ tion. Attempts to recruit charisms of the various gion division of the Lilly Endowment. new members through religious communities Representing the Christian Brothers was marketing techniques represented at the con­ Brian Walsh, who serves on the Leader­ have largely failed, how­ sultation, participants ship team of the Eastern American ever, in part because involved in apostolic Province. Scott Appleby, director many young women work expressed their of the Cushwa Center, chaired the interested in religious life awareness of the growing meeting. seem to be looking for need for religious U.S. Catholic Contemporary the kind of structure and communities to share religious communities share a number of discipline found in mo­ resources across congre­ basic concerns, them a diminish­ among nastic communities. gational boundaries and ing number of vocations to religious life. Judith Sutera, a to find creative ways to How best to attract new members, lest Benedictine sister, agreed come together and the communities themselves fall into that contemplative orders reflect upon the experi­ decline? The Eudists, the Sisters of like the Benedictines are ence of religious life in Providence, the Jesuits, the Dominicans, receiving a good deal of contemporary American and the Christian Brothers are consider­ attention these days, with society. ing this question. Members of these mixed consequences. What forms such communities wish to convey something Apostolic engagement sharing and collaboration of the enthusiasm and wonder they felt with the world has become more would take remains an open question upon entering religious life, and its frequent and intense, she observed, but for several participants. Paul Philibert, enduring appeal for them today. Yet this can become a distraction from the Brian Walsh and Howard Gray spoke of they must articulate this message in a central identity and calling of monastic initiatives taken by their own religious time of shifting interpretations of the life. communities (the Dominicans, Christian mission and purpose of the religious

3 Brothers and Jesuits, respectively) to understanding of ecclesiology," as one Catholic middle class, even as theologi­ establish new networks and associations participant put it. Many participants cal interpretations of the American - indeed, new models of religious life affirmed the value of the celibate life, Catholic experience were restricted by that would accommodate substantive for example, but acknowledged the the condemnations of Americanism and collaboration with lay Catholics and need to address honest expressions of modernism. associate or part-time members. They doubt about its centrality or even its Robichaud explores, among other reported on the process of rethinking relevance for religious life in the 21 st matters, the implications of social not only their structures of governance, century. growth and organizational revolution in but also the meaning of fidelity to the It seemed clear from the discussion a time of theological and spiritual crisis. religious community, and the specific that contemporary Catholic religious In addition, his work contributes to the responsibilities of the different kinds of communities seek, if not a new language emergence of a cultural history of community members. or set of symbols, a vigorous and open­ American Catholicism pioneered by The Jesuits today work in diverse ended discussion of the ways in which Paula Kane, Ann Taves, Joseph Chinnici educational and pastoral settings ranging traditional practices and commitments and others. from suburban to inner-city and varying continue to "make sense" and stimulate *** in economic and social profile. In prayer life today. The greatest concern recent years, Gray noted, planning has may be that, in the absence of such intensified for lay-centered apostolic discussion, religious communities will Congratulations to Jay P. Dolan leadership in all areas ofJesuit work. lack the resources and inspiration neces­ and Gilberto Hinojosa, the editors of This process includes imparting literacy sary to renew their distinctive spiritual Mexican Americans and the Catholic about the Ignatian heritage, help for practices and witness to holiness. That Church, 1900-1965. The volume has those wishing to integrate the spiritual would be a setback in the church's won the Foik Award from the Texas tradition into their life and work, and, mission to proclaim the gospel in full Catholic Historical Association and the for fewer lay people, formation in vigor. For, as Paul Philibert put it, Catholic Press Association's 1995 Book Ignatian leadership. Of necessity, Gray "Nobody will believe what we say Award for History/Biography. The first noted, there has also been a greater level unless they look at our lives." of three volumes in the Notre Dame of cooperation among Jesuit provinces History of Hispanic Catholics in the in the United States on finances, staffing Publication Awards U.S. (a study conducted by the Cushwa and formation. In short, the Society of Center and published by the University Jesus "is networking better than ever," of Notre Dame Press), Mexican Ameri­ The winner of the 1995 Notre Dame with greater attention to inter-regional cans and the Catholic Church includes a Studies in American Catholicism and international collaboration across a section on the Mexican-American faith award is Paul G. Robichaud, C.S.P. diversity of cultures. The temptation to communities in Texas and the South­ Fr. Robichaud is director of the Office individualism, however, remains an west, by Hinojoso; a section on the of Paulist History and Archives, editor obstacle to the survival of the Jesuits. Mexican Catholic community in Cali­ of the Journal oj Paulist Studies, and Walsh discussed the commitment of fornia, by Jeffrey M. Burns; and a sec­ assistant professor of American intellec­ the Christian Brothers to the ministry of tion on Mexican-American parish tual and religious history at the teaching and administering at the col­ communities in the Midwest, by David Catholic University of America. His lege, high school and elementary school A. Badillo. manuscript "Beyond Ethnicity: Victo­ levels. He explained in some detail the rian Catholics and the Crisis of Ameri­ ways in which the original charism of canization" is concerned with the rise of Hibernian Lecture the founder has been institutionalized the Catholic middle class in late 19th­ and a measure of continuity assured century America. On September 13 the Cushwa Center through the training of lay leaders. The Based on extensive research in was to host a lecture Profes­ Christian Brothers conduct workshops pleased by sources, the offers sor "1798-1998: Re­ for school administrators, boards, and primary manuscript Jim Smyth, interesting and original interpretations, membering and Commemorating faculty each fall, and special programs utilizing analytical and interpretive the Great Irish Rebellion." The for training lay associates in the prin­ concepts drawn from an impressive array lecture was made in a ciples and procedures of the order. possible part by of cultural and social history sources. grant from the Ancient Order of Hiber­ Among the recurring concerns and Robichaud advances a new nians. Professor who earned his themes of the consultation was a sense Specifically, Smyth, and original analysis of late Ph.D. at Queen's College, that official Catholic ecclesiology in 19th-century Cambridge, American Catholic history by casting is the author of The Men oj No general, and theology of ministry in Property: new light on the meaning and impact Irish Radicals and Popular Politics in the particular, has not kept pace with a of the condemnation of Americanism. Late Eighteenth Century, as well as nu­ rapidly changing pastoral situation. He offers a convincing account of how merous essays and reviews. He has Despite the best efforts of a generation understood, British and Irish at the of II "We Americanization, broadly taught history post-Vatican theologians, of Notre continued apace with the growth of the University Dame since 1995. sometimes labor under a dysfunctional

4 are made. Smyth's lecture offered a preview of a edged and apologies sincerely conference he is organizing on the topic The task for 1998, Smyth concluded, is that will be held at Notre Dame on the to fmd a way to remember and celebrate occasion of the rebellion's bicentennial. republican ideals that are still relevant The story of the Great Rebellion 200 years later. begins in France, where the example of In the final analysis 1798 should the Revolution revived Irish hopes for stand as an example of a road not taken parliamentary reform. Supporters of the in Irish history, a lost opportunity to French Revolution and Catholics came overcome divisions between Catholics together in Belfast to form the Society and Protestants that might be recovered for United Irishmen. The society, in the future. "Thinking about the which later evolved into the republican rebellion that way mayor may not be movement, attempted to unite Catho­ good history," said Smyth, "but it is lics, Protestants and Dissenters around good politics." their common identity as Irishmen. Originally a nonviolent political American Catholic movement, the society was suspected of sedition after Britain went to war with Studies Seminars

Revolutionary France. The society Jim Smyth went underground, became consciously On March 21 the Cushwa Center revolutionary, and contacted the French hosted a presentation by James directory. A rebellion planned to coin­ O'Toole of the University of Massa­ The 19th contin­ cide with an assault by the French fleet century, Smyth chusetts in Boston. Professor O'Toole saw the of numerous was ruined by a storm that drove the ued, publication discussed his recent research on African memoirs of the rebellion. French back to port. Hard-liners within Especially American Catholics in the United the society argued that the rebellion important were a series of volumes by States: "Passing: Race, Religion, Richard Robert Madden, which should go forward, and the event was ap­ and the Healy Family, 1820-1920." planned for May 23, 1798. peared in the mid-1840s and were O'Toole recalled that he first associated with the romantic nationalism The society was riddled with in­ encountered the Healy family as some­ of the Ireland" movement. formers, however, and the rebellion "Young what exotic figures located on the Another influential ended as a rather botched affair with the interpretation margins of American Catholicism, in 1870 when the Rev. Fr. British tightening their grasp on the appeared remembered today as the first black Patrick Francis his country even more securely. The Kavanagh published Catholic priests and nuns. When he the Insurrection 1798. suppression of the rebellion saw the Popular History of of looked closely at the original records, dismissed the United Irishmen most concentrated violence in Ireland's Kavanagh however, he found a complex, ambigu­ as and when history: 30,000 were killed during a spy-ridden incompetent; ous story involving the social construc­ the British cracked he the three-month period, 20,000 in County down, wrote, tion of racial and religious identity, a abandoned the and the Waxford alone. The British used the society people, story shot through with issues of class, into the breach. We example of the rebellion to argue that priests stepped sexuality and the psychological dilem­ now that the Irish Parliament could not be trusted know, Smyth commented, mas aroused when bi-racial adolescents to the to administer the country's affairs, and many priests actually belonged confront a society suffused with racial view survives in this set the background for the Act of society. Kavanagh's prejudice. The Healys, he found, did of the ballads and folk Union. many popular not in fact think of themselves as African that tell the of the rebellion. Partisans struggled to interpret the songs story Americans. the 1990s the of meaning of the event as histories began By early memory James Augustine Healy, writing at '98 was in con­ to appear almost immediately. Sir thoroughly implicated the time of his graduation from Holy Richard Musgrave's intemperate but temporary Irish politics. Today, Profes­ Cross College in Worcester, Massachu­ sor consider the influential history blamed the rebellion Smyth noted, many setts, in 1849, described the magnitude veneration of earlier bouts of nationalis­ on a Catholic plot, tracing its eruption of the change he had undergone in his tic violence to be an endorse­ to relaxed penal laws. To discredit the implicit five years of study: "Then I was noth­ ment of the Irish ecumenical nature of the rebellion, Republican Army. ing," he wrote in his diary, "now I am a These debates to the in Musgrave insisted that the Presbyterians point difficulty Catholic." Healy would go on to the let alone the involved were merely dupes. Other remembering, honoring priesthood, and eventually serve as the in a conflicted 1798 has histories quickly appeared to counter past present. bishop of Portland, Maine, for a quarter to from into these interpretations, sometimes arguing yet pass completely politics of a century. that there was no plot, that the uprising history. Healy's description of himself as When Thomas Kselman asked how had been a spontaneous event provoked "nothing" prior to his conversion we should think about by the brutalities of the English Army, commemorating carried more than the usual religious that it could or even that it had been orchestrated by violence, Smyth urged only connotations. It was rooted in his be done under a of reconcilia­ the English as an excuse for the Act of canopy unusual family background: Healy (b. where is acknowl- Union. tion, guilt honestly 1830) was the son of an Irish immigrant

5 planter and his African American slave. Religion figured prominently as gladly took in the "racially charged Understanding the Healy family, said they constructed their identities. Reli­ entertainment" of a blackface minstrel O'Toole, "brings us face to face with gious participation and leadership had show to celebrate his graduation from the central enduring dilemma of the long served as a means of egress from college. American experience: the dilemma of the constraints imposed by whites, He shared the contempt for aboli­ race." allowing black Americans a measure of tionism that dominated respectable During this period Americans cultural independence. The religion of political opinion in the North prior to sought to evade the ambiguities of racial choice for most African Americans was the Civil War. O'Toole pointed out identity by erasing them. The august some form of Protestantism. The the ironies of this, as Healy's own weight of scientific authority pro­ Healys, in contrast, found in Catholi­ mother was a slave and, technically, so

- nounced racial identity a simple matter: cism a means to escape the "nothing"­ was he should he return to Georgia, Any tincture of Negro blood defined an ness to which white America would the law demanded that he be appre­ American as Negro, no matter what the have reduced them. hended and sold. And the profits gener­ person's appearance. With that defini­ James was not the only Healy to ated by his father's cotton plantation tion came all the oppression, discrimina­ achieve ecclesiastical distinction: His (worked by more than four dozen tion and prejudice that 19th-century brother Patrick Francis was a Jesuit slaves) paid for his and his siblings' America could muster. priest and a president of educations in the North, which allowed For those of mixed-race Georgetown University. them to escape the servitude that would parentage the dilemma of Another brother, have been their fate. racial definition was even Alexander Sherwood, Each of the Healys has left convinc­ Race was more acute, as their very served as rector of the ing evidence that they fully dissociated existence served to re- cathedral in Boston; one themselves from their African ancestry. mind society of some­ Ilot an of his sisters was a novice In the maelstrom of fear and oppression thing it vehemently in a Montreal convent that constituted 19th-century race wished to deny: the before choosing respect­ relations, they eagerly identified with issue ubiquity of interracial easily able middle-class mar­ the only slightly less despised Irish, and sexual relations. riage; another joined the gratefully entered the Catholic Church. In a society struc­ avoided in Hospitallers of Saint There they found a reflection of their tured around the fear of Joseph, while another, own ambiguous situation. Still strug­ racial "amalgamation," Eliza Dunamore, became gling for full acceptance in a largely children of mixed race 19th-century a superior in the Con­ hostile America, Catholic leaders from stood as disturbing re­ gregation of Notre Dame ]ohn England to Martin Spalding de­ minders of the subversive America; at Montreal. Obviously, fended the South's "peculiar institu­ entanglements that nei­ the Healy children put tion." The Jesuit order to which Patrick ther science, law, nor themes of the Catholic educations Healy belonged owned slaves until the moral persuasion were their father provided eve of the war, and post-emancipation able to banish. At the them to good use, seiz­ efforts by the bishops to improve the class same time, the racial colm; ing the opportunities place of African Americans in the categories underlying offered by service in the church were often lukewarm. these prohibitions were and origin church. But how did By converting to Catholicism, themselves the products they negotiate the O'Toole concluded, the Healys carved of an active construction tangled thickets of racial out identities for themselves that lay were visible rather than a mere reflec­ identity in the midst of beyond the polarities enforced by tion of natural conditions. all their varied activities? American society. Denying the forces The history of the Healy everywhere Race was not an issue that would construct their identity on family offers us a glimpse easily avoided in 19th­ the basis of biology, they also denied of what it was like to America; themes connection with the African Ameri­ in century any the society. navigate dangerous of color, class and origin can community, a move many shoals of identity, said were visible everywhere might find troubling today. But joining O'Toole. Remembered in society. The Healys, the Roman Church "was a powerfully today as successful African it appears, navigated countercultural statement in 19th­ Americans, the Healy family would have these dangerous shoals by "separating century America, and the Healy's transi­ rejected the tenus of that definition. In themselves from African Americans, tion from 'nothing' to Catholicism was a society that insisted that race is the refusing to identify with them." James perhaps a way of countering several foundation of identity, the Healys Healy, for example, used common racial different cultures all at once." "sought other bases for self-definition." epithets in his student diary, and he

6 *** men to be order and respect for authority in insisted. The Jesuits educated American society. comfortable in and even prefer an all­ On April 18 Steve Rosswurm, profes­ The favorable publicity was appre­ male environment. Their institutions sor of history at Lake Forest College, ciated by the bureau, of course, and formed men who understood authority Illinois, presented his research on there was some surreptitious exchange and hierarchy, and whose personalities "Manhood, Communism, and of information, but the most prominent were organized around the imperatives Americanism: The Federal Bureau help from Jesuit institutions came of discipline and self-control. All of of Investigation and American through the education of prime recruits these qualities were developed through Jesuits, 1935-1960." for Hoover's organization. Originally the immersion of the student in a com­ Rosswurm's research is based on an Hoover had targeted small-town Protes­ petitive environment that articulated its extensive reading of hundreds of gov­ tants, but after 1940 he increasingly mission in military terminology. ernment documents obtained through recruited from New York City, and he The Jesuits constructed their educa­ the Freedom of Information Act. It found Catholics were unusually reliable tional systems around the production of explores the reasons for "the close and ideologically. Boston College and St. "character," said Rosswurm, turning out friendly relationship" that existed be­ Louis University were added to his list young men who were well-known for tween the Society ofJesus and the FBI as favored recruiting grounds, and Holy exhibiting qualities of athleticism, during the middle decades of the cen­ Cross and Fordham were soon boasting toughness, virility, loyalty and piety - tury. In the early '50s, for example, the of their alumni who were employed at all the virtues Hoover prized in a pro­ bureau employed 180 graduates of the bureau. spective agent. It is no surprise that he Fordham University alone. Jesuit labor What actually bound these Jesuit would avidly recruit from institutions priests aided Hoover in his campaign to institutions to the FBI, said Rosswurm, committed to just this definition of drive Communist Party members from was the constellation of values shared by American manhood. the Congress of Industrial Organiza­ each group. Both organizations were *** tions. And Jesuit publications often committed to establishing a "rightly reprinted Hoover's speeches, published ordered society," one in which the clear glowing editorials praising his efforts, division of gender-identities and gender­ On September 19 the American and even secretly received bureau roles was prominent. The Jesuits and Catholic Studies Seminar featured information. the bureau shared a "homosocial and Christopher Vecsey, director of the What, asked Rosswurm, was at the hyper-masculine" culture that made the humanities division and professor of root of this close collaboration? Why two groups unusually compatible. religion at Colgate University in New would Fordham's president have insisted Each group insisted that error has York. His area of specialization is in 1945 that "the FBI and Fordham few if any rights, warned of the danger American Indian religion, on which he have the same ideas"? of unrestricted liberties, and was un­ has published extensively. At the semi­ The common explanation for this comfortable with pluralism. Hoover's nar he presented "Pueblo Indian close working relationship is that the rhetoric in particular echoed the Jesuit Catholicism: The Isleta Case," a two organizations were united by their emphasis on God as the ultimate source chapter from a forthcoming study of antipathy to communism. Rosswurm of established authority in society, and American Indian Catholics published by believes there is more to the story, the Jesuits appreciated the director's the University of Notre Dame Press. however. This remarkable breach in the insistence that the choice facing modern Vecsey illustrated the difficulties wall surrounding the Catholic ghetto, America was between "God" or that confront scholars studying Indian said Rosswurm, had less to do with "Chaos." Chief among the fears plagu­ religious beliefs through two vignettes. political and religious commitments or ing these men was the chaos that they In the first, he recalled a conversation the climate of the Cold War than it did saw threatening a society that shirked between a historian studying the Zuni with shared assumptions about gender the imposition of rigid gender-roles. Indians of the American Southwest and and masculinity. Men, as several Jesuit theologians in­ an Onandoga Indian from New York. In the late 1930s, Rosswurm ex­ sisted, were the embodiment of reason The historian mentioned that there was plained, American Catholics heeded the and order, and needed to exercise au­ no way to understand the Zuni without call of the papal encyclicals Rerum thority over women. Hoover, for his taking into account their Catholicism. Novarum and Quadragesimo Anno to tum part, subscribed to 19th-century con­ The Onandoga countered that there is its attentions to the needs of the work­ ceptions of women as the moral tutors not a single Catholic Indian on the ing-class; at the same time Divinis of the community. entire reservation. Is one right, and the Redemptoris urged Catholics to battle the While both groups were worried other wrong, Vecsey asked? Are they "Satanic virus" of Communism. As about the erosion of patriarchal author­ both right? Jesuit labor priests set out to purge the ity, it was at the level of practice and Again, Vecsey was visiting a Zuni CIO of communist subversives they personality that the Jesuits performed reservation in 1987. The woman who received important aid from Hoover's their most important service for the FBI. served as his guide pointed out St. organization. And Catholic periodicals The Jesuits, through the inculcation of Stephen's church, noting bitterly that such as the Catholic Mind and America these ideas and through the reproduc­ her ancestors had been enslaved and publicized Hoover's crusades against tion of a certain personality type, gener­ forced to build this church in the 17th crime and juvenile delinquency, sup­ ated "just the kind of men Hoover century, beaten and mutilated in the porting his struggle to reinforce law and wanted for his organization," Rosswurm process. It was plain that this was a very

7 lady through the eradication of indig­ from performing their traditional dances, enous nature religion. By the middle for example. Stadtmueller and the of the 17th century half of the native people appealed to the archbishop, who population had been baptized. Still, often refused to support the priest. As periodic uprisings continued, some the conflict escalated, the Isletans stood involving the ritualistic cannibalism firm on their right to perform the tradi­ of the murdered missionaries. tional ceremonies passed down from For their part, the Franciscans their ancestors that they considered an considered traditional Indian religion essential aspect of their Catholicism. nothing less than devil worship, and In June 1965 the governor of Isleta sought to establish new foci for Pueblo evicted Stadtmueller from the Pueblo. religious expressions. While worship­ Stadtmueller's "disrespectful attitude had now ping in the ways mandated by the toward native ceremonies" Franciscans, the Indians kept their old become an issue of church and state, as beliefs and practices, but the missionaries the priest attempted to barricade himself sought a complete eradication of all in his rectory. Pictures show him being non-Catholic elements. By the second escorted out of the Pueblo in handcuffs. half of the 17th century the Indians The next Sunday the archbishop arrived,

were resentment at the said Mass in the Christopher Vecsey seething with 350-year-old church, Franciscans' attempts to suppress their and padlocked its doors, informing the traditional religion, and their anger was Isletans that he would reopen the exacerbated by a severe drought in the church only when they relented and emotional issue for her. At the same region. Finally in August of 1680 they allowed Stadtmueller to return. It was time, however, she was extremely erupted into yet another, primarily not until 1974, under a new archbishop excited about the upcoming visit of religious, revolt. The Spanish were and a new priest, that Isleta once again John Paul II to Phoenix. not able to reestablish control until the became a Catholic parish in the Arch­ Her story underscores the fact that 1690s. diocese of Santa Fé. while these Zuni are Catholics, they Since the 18th century the Pueblos The parallel religious paths traveled retain bitter memories of how they have added Catholic elements to their by the Pueblos since the 17th century became Catholic. The legacy of con­ core of traditional beliefs, said Vecsey, have now, if not come together, at least quest weighs heavily on the memories and some of them are quite devout. But been accommodated. Though many of Native Americans, and religious belief the major dynamic for the last three Indians insist that being Catholic is a is no exception. The Catholicism centuries has been the Pueblos insistence part of their heritage as Pueblos, many practiced by American Indians differs in on their right to forge their religious others agree with the church's view that important ways from the admittedly lives in their own way. their ceremonies are simply local expres­ diverse forms found among believers When we come to the case of sions of the universal Catholic faith. who trace their heritage to Europe. Isleta, New Mexico, in the 1960s we Understanding their history helps us to find these themes redeployed in a dra­ understand their culture as it exists matic confrontation between the parish today. priest and his congregation. In the early When the Spanish first encountered 1950s church officials considered Isleta a the Pueblos in the 16th century, they "model for all our Indian Pueblos in found a people with their own well­ New Mexico." Masses were well developed religious traditions. The attended, confessions were heard in the Franciscans, says Vecsey, "hoping to Tiwa language, and two of Isleta's establish Christian theocracies," con­ young men even pursued vocations at cluded that evangelization would re­ seminary. By the middle of the next quire military conquest. This decision decade the Pueblo mayor had evicted set in motion a chain of events that the parish priest, the church had been included dispossessing the Pueblos of locked by the archbishop, and Mass was their lands and a military presence to no longer offered. What ensure order. The Pueblos resented this happened? Fr. Stadtmueller, appointed in the occupation, and a major rebellion oc­ mid-'50s and received the curred in 1598�99. warmly by people, was eager to make the parish Under Spanish occupation, each more thoroughly Catholic. Ignoring pueblo was theoretically an autonomous the advice of those who argued for republic; in reality, the Franciscans used patience, Stadtmueller confronted native the military to establish control, particu- rites head on, preventing the Indians

8 criticism combining a neo-Marxian continuedirom page 1 by disdain for" commodity fetishism" with a depiction of the human subject under Historians of have religion generally capitalism as a competitive, consuming, assumed this critical stance toward "robotic" self. For the Union luxury. of Evangelical The memory of the radical politics Christendom, historian Allen Guelzo's of the 1960s informed such analyses of of study 19th-century Episcopalians, consumer culture. Much of the impetus notes a movement from away "republi­ behind the new social and labor history can simplicity" and rigorous spiritual of the early 1970s, for example, derived to "an awesome discipline religious from the need to explain the failure of aesthetic of and vestments, colors, the New Left and answer the question: candles." Guelzo sees this ritualistic "Why is there no socialism in the turn as an "accommodation with the United States?"

modern world of industrial and finance - One of the proposed answers an to rationalize capitalism," "attempt the pervasive success of a consumer the of - aggressive power Anglo-Ameri­ culture became a common analytical can capitalism without wholly repudiat­ tool. Historians in the early 1980s ing it." charted the correlation between in­ Likewise, Susan Curtis' A Consum­ creased consumption and leisure, and Faith: ing The Social Gospel and Modem the erosion of ethnic or class identities American that the demise Culture, argues ploys, all to stunning and profitable and the oppositional politics they sus­ of the social movement in the gospel effect. Along the way, he sanctified tained. In 1985, however, Alan 1920s with its embrace of the began holiday shopping in the service of a feel­ Trachtenberg (among others) argued promotion techniques developed by good liberal Protestantism that affirmed that such historians were exaggerating business and thus the movement sports; rather than challenged the economy and the power of commerce and advertising mirrored the dominant eventually culture of the Gilded Age. to manipulate consumers. Too many business culture it had originally chal­ Christian businessmen like scholars in his field of American studies, lenged. Despite their social concerns, Wanamaker effectively changed the Trachtenberg complained, indulged "an she liberal Protestants writes, ultimately content of Protestant social ethics, Leach easy assumption of mass infantilization, lacked the resources to resist a culture of with the argues, by muting Christian criticism of of sheer robotic compliance and self­ "abundance, consumption, a rising popular culture devoted to pervasive message that buying goods realization. " mammon. Beginning in the 1890s, means buying happiness and buying In his Civil " essay, "Holy Wars, "American corporate business, in league Americanhood. \Vars" historian Michael Zuckerman with key institutions, began the transfor­ By the early 1990s social and cul­ that a Victorian argues pervasive religion mation of American society into a tural historians were generating inven­ of" cosmic comfort," confident of society preoccupied with consumption, tive readings that turned the older human and on goodness God's blessing with comfort and bodily well-being, criticism of consumer culture on its wealth, diluted the challenging ethical with luxury, spending, and acquisition, head. Where earlier historians found content of American Protestantism. A with more goods this year than last, individualism, escapism and co-optation, clerical elite delivered the over holidays more next year than this." the new generation of cultural historians to advertisers and merchants, These historians draw upon secular discovered alternative forms of commu­ Zuckerman writes, and a consumer cultural criticism for their indictment of nity, the active production of meaning, culture in which "Our emerged only capitalism's influence upon religious and even subversion. They sought to essential attitudes and are aspirations belief and ritual. In an essay entitled challenge the received view of con­ those we draw dimly and disconnectedly "Coming Up for Air," Princeton histo­ sumer culture as trivial, conformist and from the corporate commanders of rian Jean-Christophe Agnew traces self-indulgent. [that] culture." parallel lines of thought from Thomas Historian and critical theorist Mark The most complete discussion to Carlyle and George Orwell in Britain, Poster's use of postmodernist themes in of a consumer culture date of the origins and Karl Marx, Walter Benjamin and his essay "Culture and History: The in the United States is William Leach's the Frankfurt School on the continent. Cases of Leisure, Art, and Technology" of intellectual and business synthesis These disparate thinkers share a disdain is representative. Poster argues that it is Land Desire: history, of Merchants, Power, for the effect commodities have on time "to circumvent the modernist and the Rise a New American Culture. of saturated of virtually every aspect of culture, from art denigration consumption," Leach and portrays Presbyterian layman and ideas, to personal relationships and as it is with "Enlightenment assumptions department store mogul John politics. about progress, reason, and masculinity who combined lavish Wanamaker, In the last 20 years intellectuals as the active transformation of the and religious spectacle canny marketing have deepened this tradition of secular world." Scholars should instead con-

9 centrate on "consumer practice, that is, Thus, while Schmidt offers us an That Schmidt's main theme should the creation of meanings in everyday life engaging description of "the ways in be one of consolation is indeed ironic, that deviate from or better resist the which culture, religion, and the con­ given that his discussion of the "opposi­ meanings implied or asserted for them sumer revolution interacted, altering ... tional values and transformative visions" by the producers." Americans' understanding of themselves with which Christians sought to resist In a similar vein, intellectual histo­ and their faith," as church historian the expanding market culture of the rian Jackson Lears traces the denigration James Moorhead puts it, his picture is early republic is one of the best avail­ he offers his own of consumption to the ascetic impulse in resolutely sunny. If we should admit able. And compelling Christian theology. The Christian that many of the critics of the middle articulations of the prophetic objection insistence that God is distinct from the class painted pictures that were unrealis­ to a culture whose "feasts celebrating material world produced a devaluation tically bleak, we might also want to affluence and indulgence" can be "seen of the body and of matter that was taken object to Schmidt's relentlessly upbeat as standing the liberating message of to iconoclastic extremes by the English portrait. Christianity - good news for the poor Puritans, he argued in 1989. This and the downtrodden - on its Christian anti-materialism was head." secularized over time, says Lears, but While he tentatively alludes to still bears the marks of its theologi­ these themes in his historical survey cal origins. Thus, Lears is amazed of attitudes toward luxury and that "this bleak picture has contin­ carnival, his contribution to the ued to inspire critics of consumer current debate over consumer culture, particularly on the Left." culture holds little place for their Lears remains critical of con­ restatement. There are at least two temporary consumer culture, how­ reasons for this. First, Schmidt's ever. What he is trying to do is not primary theoretical concern is the eliminate criticism, but reorient its "subversion of the elitist dimensions terms. As he argues in his recent of modernist aesthetics." The Fables oj Abundance: A Cultural critics who denigrate commercial­ History of Advertising in America, the ized holidays as "sadly insubstantial, anti-materialistic attitude behind ersatz, or hollow" are offering little high-brow disgust also informs the more than a tired "highbrow indict- very culture of consumption that Leigh Schmidt and George Marsden ment" of popular culture, he irritates these critics. We consume suggests. as much as we do because we do Yet, as Jeanne Kilde asked at not value things enough, says Lears; we Professors Kilde and Williams the seminar, what is the impact of this throw them away because they are no illustrated the diversity of positions culture on non-middle-class people? Is longer fashionable or "fresh." If we available to those wishing to enter this there no connection between the soar­ valued them more, we would not be so debate. Williams congratulated Schmidt ing levels of personal debt in the United eager to replace them, and this would be for avoiding the error of Puritan, States, between the massive credit card better for the environment as well as our Jeffersonian or Marxian criticisms of bills that come due once the shopping souls. Lears believes a rebirth of the the middle-class, which only promote a season has ended, and middle-class animistic worldview that dominated myth of declension. enthusiasm for tax cuts and reduced most cultures prior to the expansion of Kilde, on the other hand, stressed social welfare spending? Christianity would dispel our alienation the need to probe the implications of Schmidt's disinclination to see from the material world. Schmidt's self-confessedly "less than beyond aesthetic considerations leads With Leigh Schmidt's Consumer critical voice." Schmidt's empathy for to a second reason for his reluctance Rites we enter a very different discursive his middle-class subjects results in some to lament the ascendancy of bourgeois world. While both Lears and Schmidt marvelous insights into the meaning and standards. His concern is to show "the agree that liberal Protestantism has function of these celebrations in the expressive significance of objects, the inadvertently contributed to the rise of everyday lives "of common folks," Kilde symbolic power of commodities, the "commodity fetishism," they draw very noted. Having garnered those insights, meaning-laden quality of goods." Here different conclusions from that observa­ she asked, is there nothing more to say? he follows the current vogue in cultural tion. Whereas Lears retains an interest Is Schmidt wise to sidestep social criti­ anthropology, insisting upon "the mis­ in alternatives to consumerism, Schmidt cism altogether, to play down the jer­ cellany of cultural meanings and the is instead concerned to defend the emiads against and reservations about array of intimate relationships" embod­ commercialized religious rituals of the the manipulative aspects of a culture ied by possessions and presents. This bourgeoisie from what he calls the "elite in which merchants are granted the assertion is unobjectionable, but it begs aestheticism" of critics such as Thorstein authority to interpret religious the question of the consequences of the Veblen and Theodore Adorno. celebrations? meanings people assign to objects.

10 be Whence do those meanings come? conflicted to allow a clear answer, and it about just what meanings should Whose interests do they serve? encourages us to appreciate the oppor­ ascribed to commodities. Here one expects the usual tunities for subversion and resistance St. Augustine, who was something postmodern objections to any "totaliz­ that proliferate among the welter of of a historian and an anthropologist ing discourse" that erases the complexity objects and images surrounding the himself, concluded that the love lavished of those questions and ignores the individual. on the products of the marketplace inescapably perspectival quality that As feminist philosopher Susan inevitably led to frustration and fear, attaches to any answer. This is what Bordo warns, however, this perspective which made his fellow citizens cold and Schmidt means when he states that it is has a "flattening" effect on "the terrain uncaring toward the desperation and his intention "to preserve ambivalence of power-relations" in a way that defies suffering of the poor. Is there any place and multivocality, to construct a com­ historical, social and cognitive insight, for such a critique in this conversation? plex and open-ended narrative of shift­ pitting children against corporations and Along these lines Consumer Rites has ing perspectives .... There is no their minions on a supposedly level particular implications for American closure or finality in such a narrative, playing field. Catholic self-understanding. Catholic only circling dialogue, a playful conver­ Schmidt is right to remind us that theology - in its liberationist as well as sation." Given that goal, it is no sur­ consumers invest the products they buy its more traditional modes - continues prise that he passes on a central question with their own meanings and memories, to explore the religious meaning of raised by his book: "Whether commer­ that they use them for their own pur­ wealth and poverty. One looks forward cial versions of festivals can be said to be poses, gain pleasure in their own way, to seeing what historians of the Catholic 'popular' or are actually another' elite' show affection to friends and family, and experience will find when they begin to bid for control over popular forms all the rest. But we should also be probe the meaning and consequences of of leisure and celebration is an open reminded that the merchants vending what Jay Dolan described as a shift from question." these products are perfectly happy to "the plain style of American Catholi­ That is no easy question to answer, allow us that luxury - as long as we cism" to the pageantry and display that of course. Postmodernism contends that buy them. At a time when millions of became increasingly popular late in the the interaction between the intentions poor and even middle-class peoples' 19th century. of the producers of popular culture and incomes are dangerously over-extended, its consumers is simply too complex and it is not too much to ask that we think - John H. Haas ANNOUNCEMENTS

• On April 25-26, 1997, the history ture"; and Jay P. Dolan of the Univer­ movement, and the impact and influ­ department of the University of Notre sity of Notre Dame, David J. O'Brien ence of the movement from the 1930s Dame and the Cushwa Center will of the College of the Holy Cross, Leslie to the present. The deadline for propos­ sponsor a conference in honor of Philip Woodcock Tentler of the University als is May l, 1997. Please direct submis­ Gleason on "Understandings of of Michigan, Dearborn, and Patrick sions and inquiries to: Phillip M. America: Ethnicity, Intellectual W. Carey of Marquette University, Runkel, Marquette University Archives, History, and American Catholi­ "American Catholic History: Critical P.O. Box 3141, Milwaukee, WI 53201- " cism" at the Center for Continuing Reflections. 3141; fax: (414) 288-3123; Education, University of Notre Dame. A conference program, registration e-mail: . 1997, Fanning (Southern major addresses and reflections in three University) will talk on "James T.

• areas of American history where Philip "Dorothy Day and the Catho­ Farrell's Chicago Stories: Gems of Gleason has made notable contributions. lic Worker," a conference to honor Urban Life." On March 22, a Scheduled speakers and topics include the centenary of Dorothy Day's roundtable discussion of At the Cross­ David Hollinger of the University of birth, will be held October 9-12, 1997, roads. Old St. Patrick's and the Chicago California, Berkeley, "American Intel­ at Marquette University in Milwaukee, Irish (Loyola Press, 1997), edited by lectual History: Present Challenges and Wisconsin. Proposals are welcomed for Ellen Skerrett, will include the editor New Directions"; Stephan Thernstrom papers and roundtable discussions con­ and essayists Tim Barton, Eileen of Harvard University, "Immigration cerning Dorothy Day, Peter Maurin and Durkin, Charles Fanning, Suellen Hoy, and Ethnicity: Past, Present and Fu- other members of the Catholic Worker Janet A. Nolan, Lawrence J. McCaffrey

11 and Rev. John]. Wall. On May 17, tion, that makes significant use of oral and other spheres of American culture Kathleen Flanagan (St. Mary's Univer­ history to interpret a historical subject; and embraces a diversity of method­ sity of Minnesota) will present her and to a precollegiate teacher who has ological approaches and theoretical "Cultural Expression Takes Root: Irish made outstanding use of oral history in perspectives. Manuscript submissions, Dance in Chicago, 1893-1929." Earlier the classroom. In all cases, awards will four copies of each typescript, should sessions featured David Galenson's be given for work published or com­ be sent to Thomas]. Davis, Managing (University of Chicago) discussion of pleted between January 1, 1995, and Editor, Religion and American Culture: A "Neighborhood Effects on the School March 30, 1997. For guidelines and [ournal of Interpretation, Indiana Univer­ Attendance of Irish Immigrant Sons in submission information, write Rebecca sity-Purdue University at Indianapolis, Boston and Chicago in 1860," and Sharpless, Executive Secretary, Oral Cavanaugh 344, 425 University Boule­ Janet A. Nolan (Loyola University) on History Association, Baylor University, vard, Indianapolis, IN 47202-5140. "St. Patrick's Daughters: Education and P.O. Box 97234, Waco, TX 76798- Women's Mobility in Ireland and lrish­ 7234; e-mail: . Deadline is April 1, 1997.

• Suzanne Noffke, O.P., is cur­ • The American Catholic His­ • The University of North rently at work on the History of the torical Association's annual spring Carolina at Charlotte Graduate Sisters of St. Dominic in Racine, will be held 4-5, 1997, Association announces its meeting April History Wisconsin. Last fall her research at the University of Virginia. Proposals ninth annual History Forum April 4-5, brought her to the University of Notre for papers and sessions are due no later 1997. This year's keynote is speaker Dame Archives. than January 15,1997, to: Gerald P. Professor Edward L. Ayers of the Uni­ Maria Benedicta Baue, prioress of Fogarty, S.]., Department of Religious versity of Virginia and author of The the Dominican Monastery of Heilig Studies, Cocke Hall, University of Promise of the New South: Life After Kreuz in Bavaria, emigrated to the Charlottesville, VA 22903. Reconstruction. Also featured is Professor Virginia, United States and established the Racine Cynthia A. Kierner ofUNC Charlotte chapter of her order in 1862. The next and author of the forthcoming Call superior, Mother Benedicta, favored for Papers "Women's Place in the Early South: her and its Gender and Public Culture: 1700- Americanizing community • The program committee of the schools, and saw the necessity of adapt­ 1835." All graduate and advanced New England Historical Association ing cloister structures to the demands of undergraduate students are invited to welcomes proposals on any subject, teaching in the parishes. But the long submit papers of original research for period or geographical area from schol­ tenure of the founders' successor, the presentation and discussion. Papers may ars within or outside the New England German-American Maria Hyacintha cover any historical field, and should not region. The NEHA does not focus only Oberbrunner (1866-1901), was a time exceed 1 5 pages in length. Abstracts on the history of New England or of the of reclaiming and solidifYing German should be submitted by February 13, United States but is concerned and cloistral ways in the equally 1997. For further information write: community. with European and Third World his­ The early history of the Racine UNCC Graduate History Association tory. Complete session proposals as well Dominicans in this country is part of the Forum Committee, Department of as single paper proposals are welcome. general story of the German-American History, UNC Charlotte, Charlotte, Send proposals with brief vita by January Catholic Church. To understand the NC 28223; phone: (704) 547-2868; 15,1997, to: Professor James S. Racine Dominican story, one must fax: (704) 547-3218. Leamon, Bates College, Department of understand the struggles of German Lewiston, ME 04240. This Catholic and their leaders to History, Call immigrants year's spring meeting will be held April for Manuscripts adjust to American ways, to find accep­ 26, 1997, at Northeastern University, tance on the American social and politi­ • and American Culture: Boston. Religion cal scene, and in the process to maintain A Journal of Interpretation is interested their faith. Issues oflanguage and cul­ • in in the fol­ The Oral History Association considering manuscripts ture were at the heart of these struggles. areas: Asian in invites applications for three awards to lowing Religions Eventually this work will lead to a be presented in 1997 that will recognize America, Health and Religion, the history of the Sisters of St. Dominic of outstanding work in the field. Awards Media and Religion, Contemporary Racine, including its antecedents in and Local will be given for a published book that Religious Trends, Religion. Regensburg, and the stories of its origi­ should be 25 to 35 uses oral history to advance an impor­ Manuscripts pages nal founders. in and conform to The tant historical interpretation or addresses length Chicago Manual humanities significant theoretical or methodological of Style, style. and Awards Review of Fellowships issues; for a nonprint format production, manuscripts usually requires three months. film, video, radio program­ including • are invited for and American ex­ Applications or dramatic Religion Culture ming, exhibition, produc- Humanities plores the interplay between religion Visiting Fellowships,

12 tenable at the University of Windsor Indiana Historical Society by March 14, • Martin M. Jenco, O.S.M., Bound to in the 1997-98 academic year. Scholars 1997. For further information and for author of the book Forgive with research projects in traditional application forms write: Dr. Robert M. (1995) about his 19-month ordeal as a or in Education Division in died of humanities disciplines theoretical, Taylor Jr., Director, ' hostage Beirut, Lebanon, historical or philosophical aspects of Indiana Historical Society, 315 West cancer July 19, 1996, at St. Domitilla the sciences, social sciences, arts and Ohio Street, Indianapolis, IN 46202. Priory in Hillside, Illinois. He was 61. professional studies are invited to apply. A native ofJoliet, Illinois, Fr. Jenco Individuals engaged in interdisciplinary Personals attended St. Joseph Seminary in St. research are particularly encouraged to Charles, Illinois, Our Lady of Riverside apply. The fellowship will appeal to Seminary in Riverside, California, and • Bernard Aspinwall is seeking sabbaticants and those holding research the Pontifical Faculta Marianum, the information from Catholic historians grants, including postdoctoral awards. Servite school of theology in Rome. regarding Peter McCorry, the last Applicants must hold a doctorate or the He was ordained in Rome March 30, editor of the Glasgow Free Press equivalent in experience, research and 1959. before it folded in 1868 and the short publications. Visa documents, if re­ lived Irish Catholic Banner. Please write: quired, are the responsibility of the Bernard Aspinwall, 97 Mossgielroad, Archive News applicant. The fellowship is tenable at Glasgow G43 2BY, Scotland, UK. the University of Windsor for a period • The Archives of the Archdiocese of four months to one year. N o stipend • Congratulations to Edward of Seattle has recently published a guide is attached to the fellowship. The Lamoureux of Bradley University, who to Community Records of Women Humanities Research Group will pro­ was recently awarded the 1996 Article Religious in the Archdiocese of vide office space, university affiliation, of the Year Award by the Religious Seattle. It is 60 pages in length and library privileges and assist fellows in Speech Communication Association for includes detailed information regarding establishing contacts with individuals, his "Rhetorical Dilemmas in Catho­ the holdings of local and/or provincial groups, libraries and institutions in the lic Discourse: The Case of Bishop archives of women religious communi­ Southwestern Ontario/Michigan region. John J. Myers" which appeared in ties in western Washington, as well as Fellows are expected to work in resi­ Communications Studies (Fall-Winter information regarding women religious dence at the HRG for the duration of 1994). located in the archdiocesan archives. the award and to deliver a public pre­ The guide is available for $5 per copy. sentation on their research. • Rev. William Wolkovich­ For further information, or to order a There is no application form. Valkavicius announces the publication copy, please contact Christine Taylor, Letters of applications should include a of the second volume of Lithuanian Archivist, Archdiocese of Seattle, rationale, a curriculum vitae, one page Religious Life in America, available 910 Marion Street, Seattle, WA 98104 abstract, and a detailed description of the from the Lithuanian Parish History (206) 382-4857. research proJect. Applicants should Project, 36 St. George Avenue, arrange to have three letters of reference Norwood, MA 02062-4420. For a 20 • Rev. Vincent Tegeder, O.s.B., sent directly to the HRG before the percent discount, mention that you are a of Saint John's Abbey Archives, deadline of February 15,1997. To subscriber to the American Catholic Collegeville, Minnesota, announces apply or for further information contact: Studies Newsletter. that the Colman Barry, O.S.B., and Dr. Jacqueline Murray, Director, Godfrey Diekmann, O.S.B., papers Humanities Research Group, University • William D. Miller Lloyd, a have been processed and are available of Windsor, 401 Sunset Avenue, retired Florida State University professor to researchers by appointment (320) Windsor, Ontario N9B 3P4; phone: of American social and intellectual 363-2699. (519) 253-4232; fax: (519) 971-3620. history, died December 11, 1995. He was best known as the biographer of • The Loyola University of Chi­ • The Indiana Historical Society Dorothy Day, the author and activist cago Archives is the repository for the is to announce that it intends to pleased who co-founded the Catholic Worker records of the Catholic Church offer two $6,000 graduate fellowships Movement and led the group for more Extension Society (CCES). During for the 1997-98 academic year to doc­ than 45 years. Miller wrote A Harsh the past year, extensive work has been toral candidates whose dissertations are and DreadJul Love: Dorothy Day and done to process and preserve a vast in the field of the history of Indiana, or the Catholic Worker Movement (1973), collection of photographs from CCES of the history of Indiana as part of Dorothy Day: A Biography (1982), and dating from the early 20th century until regions with which it has been associ­ All is Grace: The Spirituality oj Dorothy the 1980s. For more information re­ ated (such as the Old Northwest and Day (1987). Miller also wrote Mr. garding the Catholic Church Extension Midwest). To be eligible, students must Crump oj Memphis (1964) and Pretty Society Archives, including finding aids have completed, at the time of applica­ Bubbles in the Air: America in 1919 for the photographic collections, please tion, all requirements for the doctoral (1991). At the time of his death, he contact: Bro. Michael Grace, S.J., degree except the research and writing was writing a memoir of his boyhood in Loyola University of Chicago Archives, of the dissertation. Completed applica­ Jacksonville. Cudahy Library, 6525 North Sheridan tions and required supportive docu­ Road, Chicago, IL 60626 (773) ments must reach the office of the 508-2661.

13 PUBLICATIONS

The Catholic Encounter with Race

hurch closings in African Americans as well as for Euro­ behind the plans. Urban renewal was a predominantly pean groups, sometimes at their request. complicated issue, and circumstances African Ameri­ Although Catholic interracial doctrine varied widely from neighborhood to can inner cities, was formulated in the 1920s, most neighborhood, even within cities. reports of mas­ Catholics still belonged to ethnically McGreevy's treatment of urban sive Hispanic segregated churches. renewal well represents the dizzying defections to In addition to national parishes, scope of the subject and raises provoca­ Protestantism, and the conspicuous other factors contributed to the territo­ tive questions, but it does not fully scarcity of priests and religious who rial nature of American Catholicism. uncover the dynamics at work in par­ are members of minority groups are Canon law defined the parish as the ticular situations. McGreevy makes symptoms of 20th-century American institution responsible for the spiritual little mention of "redlining," for Catholicism's failure to come to terms well-being of all the people within a example, when banks and insurance with the challenges posed by racial particular geographical place. Further­ companies virtually forced middle-class diversity. In recent years, scholars have more, the sacramental imagination led residents of whatever race to abandon begun to explore the often painful Catholics to regard their neighborhoods neighborhoods considered bad invest­ history of what John T. McGreevy has as places where they encountered God ment risks. termed "the Catholic encounter with and the saints in the course of everyday During the decade of the Civil race." Using oral history, archival living. Rights movement and the Second research and sociological analysis, they In the 1940s, when large numbers Vatican Council, says McGreevy, many have sought to explain white American of African Americans began moving into priests and nuns became involved in the Catholics' frequent failure to respond to northern urban neighborhoods, serious struggle for racial justice. This was due, those of other races in accordance with tensions arose between African Ameri­ in part, to the new understandings of the demands of the gospel. cans and white Catholics. McGreevy church and ministry that emerged from In Parish Boundaries: The Catholic notes that the worst conflicts usually the council. Lay Catholics sometimes Encounter With Race in the Twentieth­ centered around the issue of housing, responded to the church's attention to Century Urban North, McGreevy dem­ rather than other seemingly volatile the inner-city with resentment, espe­ onstrates how "parochial institutions issues such as employment. Many cially as financial troubles forced many strengthened individuals while occasion­ Catholics moved to the suburbs, often as parochial schools to close. McGreevy ally becoming rallying points for big­ a result of these tensions. Others devised concludes that "parish communities otry." Although he refuses to downplay ways to prevent African Americans from frequently proved incapable of manifest­ or dismiss Catholic racism, McGreevy moving into their neighborhoods, ing concern for those outside their remains faithful to his intention "to sometimes with the encouragement of boundaries," but did ensure that understand Catholic racism, not simply their local pastors. At the same time, "Catholics sustained faith while to catalog it." He develops three major however, clergy, religious and Catholic structuring a genuine community life." themes: the evolution of Catholic lay activists continued to press for racial In the course of his study Professor understanding of "race," the link justice. McGreevy, who teaches American between the parish-centered nature By the late 1950s, American Catho­ history at Harvard University, visited of U.S. Catholicism and racism, and lics were polarized over race. The the archives of most of the major north­ the growing tension between clergy, hierarchy and many clergy and religious ern dioceses, as well as local historical religious and lay Catholics over the unequivocally condemned racism, while societies and various university collec­ demands of racial justice. lay Catholics continued to flee changing tions. Despite his thorough archival McGreevy points out that Catholics neighborhoods and resisted the integra­ research, however, McGreevy some­ originally thought of "races" as different tion of parish institutions. tim.es relies heavily on newspaper European ethnic groups within the The urban renewal movement of accounts of racial conflicts and speeches, Catholic Church, and solved the the 1950s and 1960s fueled the turmoil. newsletters, and other pieces written by "racial" problem by permitting each Church leaders, often unsure of the Catholics concerned with racial justice, nationality to establish its own parishes. ultimate outcome of such efforts, recog­ such as theses done by social work White ethnic Catholics often bought nized the need for better housing but students and articles appearing in the homes near their national parishes and feared the dispersal of long-time parish­ Interracial Review. His study therefore consequently regarded ethnic segrega­ ioners. Pastors of parishes affected by tends to emphasize Catholic public tion as natural. Prior to the 1940s, urban renewal found themselves con­ debate about race over the struggles of separate parishes were established for fronting bishops loyal to the politicians ordinary Catholics to come to terms

14 with racial transition. African American Catholics struggled Cleveland's Bishop Schrembs occasion­ to customs forced Catholic schools to Overlooked are the experiences of preserve their without the ally high

- American those who were perhaps the majority aid of clergy and religious. African accept African applicants, were the the families who moved away quickly American parishes enabled them to many discouraged by process and quietly. Had he probed such expe­ do so by assuming "a full and rightful and enrolled in public schools. riences, McGreevy could have better ownership of their Catholicism" that African American Catholics also set "the Catholic encounter with race" would not have been possible elsewhere. found themselves rejected by organiza­ in the context of other changes that When large numbers of African tions such as the Knights of Columbus. were driving Catholics out of urban Americans began coming to Cleveland Perhaps the most significant failure of neighborhoods, such as government during World War I, segregation was Cleveland Catholics, however, was their policies facilitating suburban expansion not an immediate response. Early inability to cultivate African American and favoring the South and the West at arrivals from the South often formed vocations. Many factors prevented the expense of the industrial Northeast. close friendships with white ethnic African Americans from becoming Despite these quibbles, Parish Catholics. Working-class families priests and nuns, but the most pervasive Boundaries is a ground-breaking achieve­ looked out for one another and white one seems to have been the fact that ment. McGreevy provides a sensitive and African American children attended white priests and nuns, knowing the treatment of Catholic racism without the same schools and played together. obstacles that African Americans would excusing it or denying its virulence. It The common struggle to survive on inevitably face upon entering the reli­ remains for others to explore the details modest wages fostered a spirit of mutual gious life, rarely encouraged them to of how the links between parish, neigh­ cooperation and obscured other do so. borhood and race played out in particu­ differences. In the 1950s, African Americans lar localities. In the 1930s, however, economic began to join predominantly white changes affected the dynamics of interra­ parishes in the city. Their reception cial cooperation. The Depression hit ranged from a warm welcome to un­ African Americans particularly hard, and comfortable tolerance to overt hostility, an identifiable ghetto had begun to but few parishes remained integrated for emerge. By the early 1950s, industrial long. As African Americans moved into jobs that had long provided steady new neighborhoods, whites moved out incomes to unskilled workers were in and established the segregated housing decline. patterns that still exist in Cleveland. Religiously, African American Blatnica concludes by observing parishes were indistinguishable from that "African American Catholics in other Catholic parishes of the time in Cleveland created meaningful and within their many ways. Both sponsored schools, vibrant parish communities choirs, clubs and all of the other parish own spheres and in the face of increas­ activities that flourished in the first half ing isolation from white Catholics in the of the 20th century. Music, worship years between 1922 and 1961," and she and devotions generally took European expresses regret that African Americans forms. have not had more opportunity to share Fund-raising and social activities, their gifts with the whole church. however, provided opportunities for Because the archival sources African Americans to practice their pertaining to her topic were limited, own customs freely. African American interviews with 45 African American parishes differed from others primarily Catholics and surveys distributed to 11 in the amount of effort they devoted others provided much of the informa­ ((At the Altar of Their God"; to evangelization. Catholic schools tion upon which Blatnica bases her African American Catholics in Cleveland, featured prominently in parish outreach account. Although Blatnica admits 1922-1961, by Dorothy Ann Blatnica, efforts, and African Americans were that her subjects, who were usually V.S.c., is an excellent complement to attracted by the interest and attention both highly educated and well known to McGreevy's work. Blatnica explores that priests and nuns lavished upon their their parish staffs, were not necessarily the experiences of African American children. "typical," it is hard to see how she could Catholics in Cleveland during part of Despite the success of these parishes have drawn a more representative the period McGreevy studied. She in fostering conversions, the rest of the sample almost 35 years after the closing emphasizes the interplay between Afri­ Catholic Church in Cleveland was not date of her study. Furthermore, the can American and Roman Catholic prepared to fully accept African Ameri­ insights of these candid and reflective culture. can Catholics. Local Catholic high African American Catholics, whom During this period, according to schools frequently rejected applicants Blatnica frequently quotes at length, Blatnica, white Catholics were unable from black parishes, and pastors had to form the richest parts of the narrative. their attitude" to surrender "missionary appeal to the bishop for help in arrang­ Passages in which they recount practices and cultivate an appreciation for African ing African Americans' placement in that are now regarded as culturally American culture. Consequently, Catholic secondary schools. While insensitive (such as teaching African

15 American children to square dance), recording their stories. McGreevy's Parish Boundaries demon­ ethnic explain that these practices are inappro­ This is a valuable and timely book. strates the value of examining priate, and then affirm that their priest In addressing the understudied African parishes and probing the racism they was doing the best that he could for American Catholic experience, it con­ often fostered while Blatnica directs in which them, are among the most moving tributes an important chapter to the overdue attention to the ways sections of the book. history of American Catholicism. Fur­ African American Catholics built their Blatnica is rightfully unsparing in thermore, it provides an excellent model own Christian communities. Although her criticism of white Catholics' "mis­ of how to probe the recent and often much work remains to be done on the sionary" outlook, but elderly African painful history of the relationship be­ relationship between 20th-century American Catholics are also correct in tween American Catholicism and race American Catholicism and race, these

broken new reminding readers that both whites and in a way that more fully incorporates two capable scholars have African Americans interpreted this the perspectives of African American ground in this promising field of approach differently in the past. Catholics. ll1qUlry. Blatnica is fortunate to have had so Both McGreevy and Blatnica many cooperative respondents and she present new approaches to the study of - Jane Hannon has done historians a great service by "the Catholic encounter with race." University oj Notre Dame

Other recent publications of interest include:

R. Scott Appleby, ed., SpokesmenJor David Beers, Blue Sky Dream: A adoption of simple perpetual vows in the Despised: Fundamentalist Leaders oj Memoir ojAmerica's FallJrom Grace 1934. the Middle East (University of Chicago (Doubleday, 1996) chronicles one Press, 1996). Eight biographical profiles family's disillusionment with the Ameri­ Rev. Walter]. Burghardt, S.J., Preach­ of charismatic fundamentalist leaders of can Dream and the world of middle­ ing the Just Word (Yale University the Middle East, including the ultra­ class suburbia from Sputnik to the Press, 1996) is a social-ethical discussion the of biblical Orthodox Jewish rabbis who created a present. Based on his National Magazine urging application justice - and not ethical or climate of "spiritual civil war" in Israel award-winning essay, it is the story of merely legal justice

- - to matters the the prior to the assassination of Prime Min­ great institutions the government, concerning poor, ister Yitzhak Rabin; Hasan Turabi, the the multinational corporations, the oppressed and the marginalized. This leader of the National Islamic Front and church, the suburban tract home neigh­ work focuses on abused or neglected the ideological power behind the Islamic borhood - in which his family put its children, the AIDS-afflicted, the elderly, African government of northern Sudan; Sayyid faith and how that faith was betrayed. women, Americans, refugees Muhammad Husayn Fadlallah, the and prisoners on death row. Shi'ite Muslim religious scholar and Dean Brackley, Divine Revolution: oracle of Lebanon's Hizbullah (Party of Salvation and Liberation in Catholic Calendar oj Documents in the Archival God); the late Ayatollah Khomeini of Thought (Orbis Books, 1996) is a theo­ Center Archdiocese oj Los Angeles Jor Iran; and Jan Willem van der Hoeven, logical reflection on the relationship His Eminence James Francis Cardinal the premillennialist Christian leader of between transcendent "salvation" and McIntyre, Vol. 3: 1921-1979, prepared Jerusalem's International Christian temporal "liberation." What does the by Sister Mary Rose Cunningham, Embassy. Authors include Martin salvation that the church proclaims CSc., with a preface by Msgr. Francis in Kramer, Samuel Heilman, Patrick mean for the poor of the world? J. Weber. This 10th volume the Gaffney, Yaakov Ariel, Daniel Brackley addresses the historical as well series of calendars for the documents Brumberg and Judith Miller. Appleby as the systematic dimensions of this and related historical materials on file at contributes the volume's introduction question. the Archival Center for the Archdiocese and concluding synthetic chapter. of Los Angeles is the third and last one Mary Elizabeth Brown, The listing and describing the papers ofJames Benedict M. Ashley, O.P.,Justice in the Scalabrinians in North America (1887- Francis Cardinal McIntyre (1886-1979) Church: Gender and Participation (The 1934) (Center for Migration Studies, who served as archbishop of Los Angeles Catholic University of America Press, 1996) is a historical narrative of the from 1948 until his retirement in 1970. 1996) provides a theological analysis of Society of Saint Charles-Scalabrinians, a the 1994 Vatican declaration, Ordinati» community of male religious dedicated Kay]. Carr, Belleville, Ottawa, and Pastoralis, which opposed the ordination to ministering to Italian immigrants in Galesburg: Community and Democracy of women. the Americas and later to all migrants on the Illinois Frontier (Southern and refugees worldwide. The volume Illinois University Press, 1996). Because covers the history of the congregation's Illinois stood at the center of the the inception in 1887 to its permanent changes wrought by national evolu­ tion from an agrarian to an industrial

16 society, the history of the state's settle­ identity or interpret their Catholic but he is strongly rumored to be the about whom ment, the author argues, serves as an experiences; and they are situational in reincarnation ofW. Blake, excellent laboratory in which to observe their ethical thinking. he has written elegantly and insightfully the momentous transformations of the More than 50 percent of lay Catho­ elsewhere. time. With a few notable exceptions, lics who came of age after Vatican II, The cumulative impact of Two however, historians have essentially believe that the individual (rather than Voices is powerful, for as one reads ignored the social history of Illinois the magisterium) is the supreme moral father's and then son's evocative essays during that crucial period. Filling this judge in matters of birth control, abor­ on holy mothers and wives, holy chil­ gap, Carr examines the development of tion, homosexuality and sex outside of dren and homelands, and Holy Mother community social and political structures marriage. Whereas 59 percent of pre­ Church, it becomes clear that these two in Belleville, Ottawa and Galesburg, Vatican II Catholics think "the church very different authors - separated by a Illinois. is important," only 29 percent of generation, a string of wars, and now a postconciliar Catholics think so. Mass continent - have become spiritual Regina Coli, How to Understand attendance and daily prayer have fallen brothers. In this sense, Two Voices is an Church and Ministry in the United off in about the same proportions, the arresting meditation on the workings of States (Crossroad, 1996). Written for authors report, as have general levels of grace in shaping "family values" and Catholics, with potential lay ministers familiarity with church teaching. family resemblances. particularly in mind, this book intro­ duces the reader to the history of the Ross Enochs, The Jesuit Mission to the church in the United States, its unique Lakota Sioux: A Study of Pastoral contributions and challenges, its diverse Ministry, 1886-1945 (Sheed & Ward, ministries, its relationship to the univer­ 1996). This study traces the develop­ sal church and its future. ment of pastoral theology and ministry at the St. Francis and Holy Rosary William J. Collinge, Historical Dictio­ missions in South Dakota primarily by nary of Catholicism (Scarecrow Press, examining the Jesuits' diaries, published 1996), concentrates primarily on the articles, sermons, retreat notes and other early period of Catholicism leading up personal papers. to the development of the present divisions of Protestant, Catholic and Daniel F. Evans, At Home in Indiana Orthodox. Collinge applies Ninian for One Hundred and Seventy-five Years. Smart's seven definitional dimensions of Established in 1821 as the Wesley religion to Roman Catholicism in order Chapel, the first Methodist Church in to explain its practices and basic belief the state of Indiana, and surviving many structure. A bibliography is included. physical incarnations, the Meridian Street United Methodist Church stands William V. D'Antonio, James D. today in service to the local community Davidson, Dean R. Hoge and Ruth A. as well as providing international mis­ Wallace, Laity: American and Catholic sionary work and Christian outreach (Sheed & Ward, 1995). Based on 1987 programs. Available from the Meridian and 1993 conducted the Street UMC, 5500 North Meridian surveys by Jim and Brian Doyle, Two Voices: A this Street, IN 46209 Gallup organization, study reports Father and Son Discuss Family and Indianapolis, (317) trends in attitudes of Catholic 253-3237. laity Faith (Liguori Publications, 1996). regarding church teachings and their From 1958 to 1988 Doyle the elder was in church Elizabeth N. Catholic participation ministry. director of the Catholic Press Associa­ Evasdaughter, the are these: Post­ Girlhood Narratives: The Church and Among findings tion of North America and Canada, and Vatican II Catholics place a higher Self-denial (Northeastern University editor of a newspaper called The Catholic priority on being a good "Christian" Press, 1996) is a study of over 30 mem­ Journalist. In 1988 he began writing a than a have oirs and narratives of Catholic being good "Catholic"; they column for Catholic New York, the girlhood a deinstitutionalized and democratic that seeks to trace the reactions and newspaper of the Archdiocese of New view of the church; they reserve the responses of girls to their formation as york; from that column his essays in this right to make up their own minds on "Catholic women," the femininity collection were culled. Jim Doyle is a and moral as well as of the church. religious political Knight of the Order of St. Gregory the training Evasdaughter and economic issues; they believe they examined autobiographical narratives Great, appointed to that honor by Pope have direct access to the creator's love written by North American, French, John Paul II. apart from the institutional church; they Spanish, Irish and Guatemalan women, Doyle the younger is the editor of are more likely to disagree with the looking not only for their accounts of Portland Magazine. Like his father, Brian church's teachings; they are almost the repression in this training, but for has contributed essays and articles to a uninformed about church and creative to the entirely - unique responses variety of publications among them, lack a that and doctrines which formed teachings; they vocabulary Commonweal, America, u.s. Catholic and lifestyles would help them to form a Catholic their environment. The Oregonian. He is not a knight, yet,

17 Geoffrey Fox, Hispanic Nation: Maurice Harnington, Hail Mary? The as activist and editor of America - from Culture, Politics, and the Constructing Struggle for Ultimate Womanhood in his youth in Rhode Island, through the of Identity (Birch Lane Press, 1996) Catholicism (Routledge, 1996). Com­ founding of the Catholic Interracial examines the personal and social conse­ bining a comprehensive feminist analysis Council and the writing of his encyclical quences for Hispanic Americans who and social-constructionist approach to on racism (at the request of Pope Pius attempt to adapt their behaviors and the study of Mary and Marian imagery, XI in 1938), to his continued presence ideas to mainstream U.S. values. Hamington also considers new applica­ in the civil rights movement. Based tions of feminist theories to Marian largely on LaFarge's private and profes­ Alice Gallin, O.S.u., Independence and imagery as well as a pro-feminist alterna­ sional papers, as well as interviews with a New Partnership (University of Notre tive to the tradition of Mary. relatives and colleagues, this biography Dame Press, 1996) describes the shift to offers civil rights and religious historians independent lay/religious Boards of joseph Claude Harris, The Cost of a new viewpoint on the participation of Trustees in Catholic colleges and uni­ Catholic Parishes and Schools (Sheed the Catholic Church in the civil rights versities in the late 1960s with a close & Ward, 1996). When joseph Harris movement. examination of seven different institu­ began his research, the question was: tions and the process followed in "Is the American Catholic Church in james L. Heft, S.M., ed., Faith and the making these changes. financial trouble?" Media sources Intellectual Life (University of Notre referred to fiscal woes that had widened Dame Press, 1996). The University of Shirley C. Gordon, God Almighty into what some regard as a full-blown Dayton's Marianist Award is presented Make Me Free: Christianity in crisis. But Harris found that the Catho­ annually to a Roman Catholic for Preemancipation Jamaica (Indiana lic parish is not typically in financial distinguished intellectual achievement, University Press, 1996) is a historical crisis. Nonetheless he argues that the emphasizing the importance of the narrative of the impact of evangelical church can do a better job financing its balance between personal faith and Christianity on slaves in jamaica (the work. The challenge involves three intellectual pursuits. In Faith and the overwhelming majority of the island's areas: paying for schools, increasing Intellectual Life, 10 distinguished Catholic population) in the 84 years between the Sunday collections and maintaining scholars, all recipients of the award, arrival of the first European Protestant parishes in urban areas. Church manag­ explore how their faith as Catholics has missionaries and the emancipation of ers, writes Harris, need to look beyond influenced their scholarship and how, in British slaves in 1838. present management models, work with turn, their scholarship has affected their the larger community, and define pro­ faith. Clifford J. Green, ed., Churches, grams where Catholic parishes and Cities, and Human Community: programs can work effectively with each Mary Ann Hinsdale and Helen M. Urban Ministry in the United States, other. He proposes concrete sugges­ Lewis, It Comes from the People: 1945-1985 (Eerdmans, 1996). Leaders tions for approaching these challenges. Community Development and Local of 10 denominations here analyze the Theology (Temple University Press, history of their churches' ministry in Gabriel Haslip-Viera and Sherrie L. 1995). This book is a case study of one American cities during the 40 years Baver, eds., Latinos in New York: small rural community in the mountains since World War II in order to convey Communities in Transition (University of Virginia. In chronicling the impact insights for future ministry work in of Notre Dame Press, 1996). The 12 of deindustrialization and economic metropolitan areas. essays collected in Latinos in New York restructuring on community life, it tells comprise the first book-length analysis how people in a dying community Dana Green, The Living of Maisie of the past and present conditions of organized to revitalize their town. Ward (University of Notre Dame Press, Latinos in metropolitan New York. 1997). Maisie Ward believed that "God Focusing on Puerto Ricans, these essays Lee Hoinacki, El Camino: Walking to mattered," and that faith unlived was describe the newer Latino migrant Santiago de Compostela (Pennsylvania no faith at all. Through her writing, groups in New York such as the Do­ State Press, 1996) provides a day-by-day social commitments and lecturing, minicans, Cubans, Mexicans, Colombi­ account of the author's pilgrimage from Green argues, Ward inspired an entire ans, Ecuadorians and Peruvians. St. jean Pied de Port in France, across generation of pre-Vatican II believers the Pyrenees and northern Spain, to to hope that aggiornamento might be Robert A. Hecht, An Unordinary Man: Santiago de Compostela, believed since possible. A Life of Father John LaFarge, S.J. medieval times to be the burial place of (Scarecrow Press, 1996). Father john St. james. During 32 days in 1993 the jeffrey F. Hamburger, Nuns as Artists LaFarge, S.J., (1880-1963) was one of author trod the SOO-mile route followed (University of California Press, 1996) is the most prominent American clergy­ by Europeans for more than a thousand a study of the art of female monasticism men of his time; he achieved recogni­ years, stopping each evening at pilgrim that explores the place of images and tion as a major civil rights activist in the hospices, some centuries old, to write in image-making in the spirituality of nuns years before and after World War II. his diary. His reflections range from the during the later Middle Ages. An Unordinarv Man examines his career historical examination of religious

18 the sensibility to analyses of modern devel­ four enormously influential 20th-cen­ aspects of his writings and work, he opments in architecture and technology, tury New York preachers (Harry network of colleagues with whom from the theological understanding of Emerson Fosdick, George Buttrick, Paul was in contact, his relationship with places. Scherer and Ralph Seckman), whose contemporaries such as Sir Philip sermons reached the leaders in culture, Sidney, the effect of his English mission S. Ann Kessler, O.s.B., Benedictine Men commerce and government across the and the legacy he left. and Women of Courage: Roots and United States. It examines these History (Pine Hill Press, Inc., 1996) preacher's pulpit theology and demo­ Jo Ann Kay McNamara, Sisters in records the most significant events and graphic context as well as their doctrine Arms: Catholic Nuns Through Two people who influenced the Benedictine and the theological legacy they Millennia (Harvard University Press, way of life before and after the time of bequeathed. 1996) offers a guide to the lives and St. Benedict. works of nuns in the Christian tradition Martha Manning, Chasing Grace: from classical to contemporary times. Sister Ellen Marie Kuznicki, C.S.S.F., A Reflections of a Catholic Girl Grown Up Journey of Faith (Villa Maria Convent, (Harper, 1996) paints an unforgettable Betty Ann McNeill, D.C., The 600 Doat Street, Buffalo, NY 14211). portrait of a childhood, family, commu­ Vincentian Family Tree: A This history traces the work of the nity, and the ways that faith shapes and Geneological Study, Vincentian Studies Immaculate Heart of Mary Province of colors a life. Institute Monographs L, (Vincentian the Felician Sisters of Buffalo from 1900 Studies Institute, 1996). (Available from to 1976. John F. Marszalek and Wilson D. DePaul University Bookstore, Miscamble, C.s.c., eds., American Vincentian Heritage Department, 2419 Emmet Larkin, The Catholic Church Political History: Essays on the State North Sheffield Avenue, Chicago, IL and the Emergence of the Modern Irish of the Discipline (University of N otre 60614). Political System, 1874-1878 (The Dame Press, 1997). In 1995 historians Catholic University Press of America, gathered at the University of Notre Albert J. Menendez, Evangelicals at the 1996). In this, the seventh published Dame for a conference convened to Ballot Box (Prometheus Books, 1996) volume in a projected 12-volume his­ honor the American historian Vincent analyzes the voting patterns of various tory of the Roman Catholic Church in P. DeSantis. From that conference evangelical denominations to reveal the 19th-century Ireland, Emmett Larkin comes this collection of essays that issues and social/political concerns that continues his monumental study of the describes and defines the state of politi­ animated them. Using recent election

- development of the triumvirate the cal history at the end of the 20th . results, census data, religious member­ leader, the party and the college of century. ship surveys, public opinion polling data bishops - in the formation of the and scholarly literature on the subject, political landscape of Ireland. The Thomas M. McCoog, S.J., The Society Menendez provides a detailed picture of period from 1874 to 1878 saw the ofJesus in Ireland, Scotland, and a growing political constituency. consolidation of the Irish bishops, under England: 1541-1588 (E. J. Brill, 1996) the leadership of Paul Cardinal Cullen, is the first comprehensive study of the Seamus P. Metress, The American Irish as a unified body, presenting a common work of the Society ofJesus in the and Irish Nationalism: A front on the prominent issues of the British Isles during the 16th century. Sociohistorical Introduction and Anno­ time, most notably the question oflay Beginning with an account of brief tated Bibliography (Scarecrow Press, and clerical education and the Home papal missions to Ireland (1541) and Inc., 1995) is a survey of the major Rule question. Scotland (1562), it goes on to cover the reference sources on the participation of foundation of a permanent mission to the American Irish in the struggles in Paul Laverdure, Redemption and England (1580) and the frustration of their ancestral homeland. The anno­ Renewal: The Redemptorists of English Catholic hopes with the failure of the tated bibliography lists the available Canada (Dundurn Press, 1996). This Spanish Armada (1588). scholarly and popular literature on the history of the personalities, institutions, subject and includes useful sections ideas and Canadian missions that formed Thomas M. McCoog, S.J., ed., The devoted to archival sources and general the Redemptorists of English Canada Reckoned Expense: Edmund Campion references. was written to commemorate the 300th and the Early English Jesuits (The anniversary of the birth of their founder, Boydell Press, 1996). This volume Keith Graber Miller, Wise as Serpents, Alphonsus Liguori, a doctor of the forms the first modern study of Edmund Innocent as Doves: American Menno­ church and patron saint of moralists Campion, the Jesuit priest executed at nites Engage Washington (University of and confessors. Tyburn in 1581, and through him Chicago Press, 1996). InJuly 1968 the focuses on a theme that has been attract­ Mennonite Central Committee (MCC) William B. Lawrence, Sundays in New ing growing interest among 16th­ opened an office in Washington, D.C., York: Pulpit Theology at the Crest of century historians: the passage from a for monitoring the actions of the federal the Protestant Mainstream, 1930-1955 Catholic to an Anglican England and government's various branches. This (Scarecrow Press, 1996) explores the the resistance to this move. The essays in-depth study shows how the church's relationship between theology and collected here investigate the historical distinctive traditions of pacifism, humil­ preaching by examining the careers of context of Campion's mission, different ity and service have informed and

19 shaped the nature of its activities in Western and Eastern religions, Catholic publication award given by the Cushwa Washington. and Protestant viewpoints, and cultural Center, examines a major aspect of the and popular forms of devotion. playwright's vision: the influence of Randall M. Miller and Paul A. Cimbala, his Catholic heritage upon his moral eds., American Riform and Reformers: Thomas P. Rausch, Catholicism at the imagination. A Biographical Dictionary (Greenwood Dawn of the Third Millennium (Liturgi­ Press, 1996) provides an in-depth ex­ cal Press, 1996). This book seeks to Christian Smith, ed., Disruptive Reli­ amination of major American reformers present a contemporary understanding gion: The Force of Faith in Social and the movements they defined. Each of Roman Catholicism, focusing on Movement Activism (Routledge, 1996). entry combines biography with histori­ what it means to be a Catholic in terms In the introduction Smith, an assistant cal analysis to show the historical con­ of life, faith and practice. It is designed professor of sociology at the University text and character of the movement and for those interested in Catholicism as of North Carolina, Chapel Hill, dis­ person. well as for Catholics who have been cusses "the curious neglect" of religion away from the church for some time in the academic literature on social and want to know what contemporary movements; the volume begins to Catholics believe and do. address the situation by analyzing con­ temporary social movements which are Thomas J. Reese, Inside the Vatican: driven by people and organizations of The Politics and Organization of the "disruptive" faith. Case studies include Catholic Church (Harvard University South Africa's anti-apartheid movement, Press, 1996) is a well-researched and Iran's Shi'ite fundamentalists and copiously documented account of the Poland's Solidarity movement. Vatican bureaucracy: the inner workings Contributors include Rhys Williams of the Roman Curia, the College of and Jeffrey Blackburn, who analyze Cardinals, the College of Bishops, the "Ideological Commitment and Activism Vatican financial structure and proce­ in Operation Rescue"; and Ron dures, and the way that the pope wields Pagnucco, who compares the political administrative power. Reese is a first­ behavior of faith-based and secular rate political scientist who has written peace groups. authoritative accounts of the U.S. bish­

ops' fonn and structures of governance Terrence W. Tilley, The Wisdom of over the American church. This vol­ Religious Commitment (Georgetown ume complements those, but also is University Press, 1995). Tilley, a more broadly appealing for historians, Catholic theologian at the University of sociologists, political scientists and Dayton, provides a detailed critique of theologians. contemporary trends in the philosophy of religion and offers a constructive Robert A. Orsi, Thank You, St. Jude Richard J. Regan, Just War: Principles argument in favor of the wisdom of (Yale University Press, 1996). The and Cases (The Catholic University of making (or remaking) a religious patron saint of hopeless causes, St. Jude America Press, 1996) invites readers to commitment. is perhaps the most popular saint of the apply just-war principles to complex American Catholic laity, particularly war-related situations and to understand Thomas A. Tweed, ed., Retelling U.S. among women. Orsi, known for his the factual contingencies involved in Religious History (University of Califor­ earlier work on the lived religion of moral judgments about war decisions. nia Press, 1996). The editor, a religious Italian Catholic immigrants of New historian at the University of North York, The Madonna of 115th Street) Carole Garibaldi Rogers, Poverty, Carolina, has been a leader of the com­ describes how the cult of St. Jude origi­ Chastity, and Change: Lives of Con­ pany of historians seeking to "de-cen­ nated in 1929, and traces the rise in temporary Nuns (Twayne Publishers, ter" the standard storyline of American Jude's popularity over the next decades. 1996) is a collection of 50 oral histories religion in order more accurately to He skillfully investigates the circum­ based on interviews of 94 women represent the plural, polycentric nature stances that led so Catholic

many - from 14 states and over 50 religious of U.S. religions and the diverse women to feel hopeless and to turn congregations. narratives yet to be written about them. to St. Jude for help. This collection marks a turning point in Edward L. Shaughnessy, Down the the study of the history of American Jaroslav Pelikan, Mary Through the Nights and Down the Days: Eugene religions. The essays analyze sexual Centuries: Her Place in the History of O'Neill's Catholic Sensibility (Univer­ pleasure, colonization, gender and Culture (Yale University Press, 1996) sity of Notre Dame Press, 1996). This interreligious exchange. The narrators offers insights into Mary's importance to book, winner of the Irish in America position themselves in a number of

20 geographical sites, including the Cana­ Gregory A. Wood, A Guide to the Lawrence Young, ed., Rational Choice dian border, the American West, and Acadians in Maryland in the Eighteenth Theories of Religion (Routledge, 1996). the Deep South. And they discuss a and Nineteenth Centuries (Gateway Applying the theory of rational choice

- will wide range of groups, from Pueblo Press, Inc., 1995) recounts the early the theory that each individual Indians to Japanese Buddhists and 18th-century struggles of a group of make her choice to either maximize Southern Baptists. English Catholic settlers to Nova Scotia gain or minimize cost - to the study and their move first to Maryland and of religion, a group of internationally Joos van Vugt, Brothers at Work then to Louisiana. renowned scholars examines this impor­ (ValkhoJ Press, 1996) records the history tant development within the field of of five Dutch congregations of brothers Patricia Wittberg, S.c., Pathways to religion. and their activities in Catholic education Re-Creating Religious Communities from 1840 to 1970, tracing their rise and (Paulist Press, 1996) examines what decline in the Netherlands and expan­ religious communities have been in the sion in the 1920s into Indonesia, Africa past, and offers a new vision of what and South America. they can become in the future.

Recent journal articles of interest include: -

Sean Michael Adams and Michael E. Patrick W. Carey, "After Testem Helen Rose Ebaugh, Jon Lorence, Janet Stevens, "'The Padre at the Front': The Benevolentiae and Pascendi," Catholic Saltzman Chafetz, "The Growth and World War I Letters of Chaplain Walter Southwest 7 (1996): 13-31. Decline of the Population of Catholic Beaudette," Wisconsin Magazine oj Nuns Cross-Nationally, 1960-1990: A Casanova, "Global Catholicism and History 79 (Spring 1996): 204-28. José Case of Secularization as Social Struc­ the Politics of Civil Society," Sociological tural Change," Journal Jar the Scientific Félix D. Almaràz "The Return of 66 356-73. jr., Inquiry (Summer 1996): Study oj Religion 35 (June 1996): the Franciscans to Texas, 1891-1931," 171-83. Kathleen Neils CatholicSouthwest7 (1996): 91-114. Conzer, Harry Stout, E. Brooks Michael Holifield, Yannick Essertel, "Lyon and the Distant T. William "In Search of "Forum: The Place of Bolts, S.M., Zuckerman, Missions: The Texas Story," Catholic the of God: Parish in Urban and People Writing Religion Community Southwest 7 (1996): 115-30. History," US. Catholic Historian 14 Studies," Religion in American Culture 6 (Spring 1996): 5-12. (Summer 1996): 107-29. Ross Frank, "The Life of Christ and the New Mexican Santo Tradition," Elizabeth "The Network P. "H. A. Reinhold: Mary Brown, Jay Corrin, Catholic Southwest 7 (1996): 33-80. of Community Life," US. Catholic Liturgical Pioneer and Anti-Fascist," Historian 14 (Summer 1996): 31-56. Catholic Historical Review 82 (july 1996): Nasario Garcia, "In Passing: Fray 436-58. Angélico Chavez, 1910-1996," New Cornelius M. Elizabeth L. Buckley, Mexico Historical Review 71 auly 1996): and Daniel "An American Catholic White, Thomas M. Rochford, Kris Cowdin, 269-73. A. White and Janice St. Laurent, "Spe­ Social Gospel? Retrospect and Pros­ cial Issue: Catholic Missionizing in the pect," New Theology Review 9 (August Virginia Meacham Gould, "Parish West," Oregon Historical Quarterly 97 1996): 6-19. Identities of Free Creoles of Color in (Spring 1996): 4-88. Pensacola and Mobile, 1698-1860," D. Devotion James Crichton, "Popular US. Catholic Historian 14 (Summer M. "St. Elizabeth's Parish in Victorian The Month and Jeffrey Burns, England," 1996): 1-10. of Oakland, California, and the Resil­ Catholic Review (August 1996): 322-27. iency of Parish Life: From German to Paul K. Hennessy, c.r.c., "The Michelle Dillon, "The Persistence of Latino, From Pre- to Post-Vatican II," Infallibility of the Papal Magisterium US. Catholic Historian 14 (Summer Religious Identity Among College as Presented in the Pastoral Letters of Catholics," the 1996): 57-74. JournalJar Scientific Study the Bishops of the United States after 35 165-70. oj Religion aune 1996): Vatican I," Horizons 23 (Spring 1996): Nancy Caciola, "Through a Glass, 7-28. Jay P. Dolan, "The Search for an Darkly: Recent Work on Sanctity and American Catholicism," Catholic Histori­ Society," Comparative Studies in Society José Hernandez, "Conquest Theory cal Review 82 169-86. and History 38 (April 1996): 301-309. (April 1996): from the Puerto Rican Experience," Latino Studies ] P. "The Local [oumal (Spring 1996): "Neither Tired Jay Dolan, Church," Una Cadegan, Nor Poor 51-68. US. Catholic Historian 14 Nor Huddled: Emma Goldman and the (Spring 1996): 1-3. Limits of the American Dream," Univer­ J. Leon Hooper, S.]., "Theological sity oj Dayton Review 23 (Winter 1995- Sources ofJohn Courtney Murray's Avery Dulles, S.]., et. al., "Symposium 96): 47-53. " Ethics," Theological Studies 57 (March on Catechism oj the Catholic Church, 1996): 19-45. Theology Today 53 (Iuly 1996): 148-76.

21 Robert Stuart Jumonville, "The Mid­ Charles E. Nolan, "In Search of South­ David L. Schindler, "At the Heart of Century Redefinition of American ern Parish History: A View from St. the World, from the Center of the Church History: Sidney E. Mead as Mary's of Natchez," US. Catholic Church," Pro Ecclesia 5 (Summer 1996): Historian, Theologian, and Intellectual Historian 14 (Summer 1996): 11-21. 314-33. Evangelist," Fides et Historia 27 (Winter/ Elizabeth Park and David Ellen Irish and Spring 1995): 53-70. Yamane, Skerrett, "Chicago's "Life as a Seamless Garment: Richard 'Brick and Mortar' Catholicism: A Margaret Kelleher, O.s.U., "St. Schoenherr (1935-1996)," Sociology oj Reappraisal," US. Catholic Historian 14 Camillus: A Study in Liturgy and Religion 57 (Fall 1996): 319-21. (Spring 1996): 53-71. Multicultural Catholicism," US. Catho­ T. Thomas W. "German lic Historian 14 (Summer 1996): 75-88. John Pawlikowski, O.s.M., Spalding, C.F.X., "Walking With, and Beyond, Murray: Parishes East and West," US. Catholic Joseph H. Lackner, S.M., "The Founda­ Catholic Participation in Public Life," Historian 14 (Spring 1996): 37-52. tion ofSt. Ann's Parish, 1866-1870: New Theology Review 9 (August 1996): M. "Cultural The African-American Experience in 20-40. George Thomas, Analysis of and Cincinnati," US. Catholic Historian 14 Religious Change Movements," "The Woman Clothed 66 (Spring 1996): 13-36. Jaroslav Pelikan, Sociological Inquiry (Summer 1996): with the Sun," Yale Review (October 285-302. David C. Leege, "Religiosity Measures 1996): 71-81. M. in the National Election Studies: A Richard Tristane, "Microhistory and Parish: Some Guide to Their Use, Part 1," Votes & Joan Penzenstadler, "Meeting Religious Holy Family in a Catholic US. Opinions 2 (October/November 1995): Diversity College," Methogological Considerations," Education 91 Catholic Historian 14 6-9, 27-30. Religious (Summer 1996): (Summer 1996): 382-95. 23-30. Karen Majewski, "Wayward Wives and William L. in M. Cross Church Delinquent Daughters: Polonia's Sec­ Portier, "Spirituality Joseph White, "Holy America: Selected Horizons in Parish Life Trans­ ond Generation Flappers in the Novels Sources," Indianapolis: 23 140-61. US. Catholic Historian 14 of Melania Nesterowicz," Polish Ameri­ (Spring 1996): formed," (Summer 1996): 89-105. can Studies 53 (Spring 1996): 5-16. Margaret Mary Reher, Rodger Van Allen and Issue on Elizabeth R. "The Dual Festival Elizabeth Makowski, "Tomas Sanchez others, "Special Willett, Cornelia and the of of the Southern of on the Cloistering of Nuns: Canonical Connelly Society System Tepehuan the Child the Southwest Theory and Spanish Colonial Practice," Holy Jesus, 1846-1996," Mexico," Journal oj 38 Records the American Catholic Historical 197-213. Catholic Southwest 7 (1996): 81-90. oj (Summer 1996): Society oj Philadelphia 107 (Spring­ Andrea Williams and D. Timothy M. Matovina, "Marriage Summer 1996): 1-121. James Celebrations in Mexican American Davidson, "Catholic Conceptions of Wade Clark "God is in the Faith: A Generational Sociol­ Communities," Liturgical Ministry 5 Roof, Analysis," Details: Reflections on (Winter 1996): 22-26. Religion's ogy oj Religion 57 (Fall 1996): 273-89. Public Presence in the United States in D. and Michael J. McNally, "Presence and the Mid-1990s," Sociology oj Religion 57 John Witvliet, "Theological Models for and Persistence: Catholicism Among Latins (Summer 1996): 149-62. Conceptual Liturgy in Tampa's Ybor City, 1885-1985," Culture," Liturgy Digest 3/2 (1996): Mark Rozell and US. Catholic Historian 14 (Spring 1996): J. Clyde Wilcox, 5-46. 73-91. "Second Coming: The Strategies of the Robert of New Christian Right," Political Science Wuthnow, "Restructuring American Further Sandra Yocum Mize, "The Common­ Quarterly 111 (Summer 1996): 271-94. Religion: Evidence," Sense Argument for Papal Infallibility," Sociological Inquiry 66 (Summer 1996): William M. "Remarks on From the Theological Studies 57 (June 1996): Shea, 303-29. Heart the JJ 242-63. oj American Church, Horizons 23 (Spring 1996): 135-39. James Moore, "Is There a Catholic William M. "Catholic Reaction to Vote?" Portland Magazine 15 (Autumn Shea, Studies 57 1996): 26-27. Fundamentalism," Theological (June 1996): 264-85. Jeffrey P. Moran, '''Modernism Gone Thomas "Dean Mad': Sex Education Comes to Chi­ J. Shelley, Ling's Church: The Success of Ethnic cago, 1913," Journal oj American History Catholicism in Yonkers in the 83 (September 1996): 481-513. 1890s," Church History 65 (March 1996): 28-41.

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