AMERICAN CATHOLIC STUDIES NEWSLETTER CUSHWA CENTER FOR THE STUDY OF AMERICAN CATHOLICISM The Founding of the Notre Dame Archives

f it is true that every success- Senior Departments (grade school, high across the country wrote with requests ful institution is simply the school, and early college), interrupted his for blessed rosaries, Lourdes water, papal shadow of a great man or education briefly to try the religious life, blessings, and even with complaints woman, then the Notre Dame returned to his studies, and was invited when their copies of Ave Maria Magazine Archives are surely the shad- to join the Notre Dame faculty in 1872. did not arrive.Young Father Matthew ow of Professor James Edwards remained at Notre Dame Walsh, C.S.C., future Notre Dame presi- Farnham (“Jimmie”) Edwards. for the rest of his life, dying there in dent, wrote from Washington for advice Edwards was born in Toledo, Ohio, 1911 and being laid to rest in the Holy about selecting a thesis topic. Hearing Iin 1850, of parents who had emigrated Cross Community Cemetery along the that the drinking water at Notre Dame from Ireland only two years before. His road to Saint Mary’s. He began by teach- had medicinal qualities, one person father was successively co-owner of ing Latin and rhetoric in the Junior wrote to ask if the water was from a Edwards and Steelman Billiard rooms, (high school) Department, received a mineral spring or if the iron was put into proprietor of the Adelphi Theater, bachelor of laws degree in 1875, and was it by the sisters. Edwards was the contact Collector of Tolls on the Miami and Erie then professor of history in the Senior person arranging for the transfer of the Canal, and Inspector of Tobacco, Snuff, (college) Department. Over the course body of Orestes Brownson to Notre and Cigars for the Tenth Collection of his years at Notre Dame, Edwards Dame for reburial in the Sacred Heart District of the State of Ohio. Father became a campus institution, and his Crypt, and he was a sufficiently close Peter Cooney, C.S.C., of Notre Dame correspondence reveals that he was friend and confidant of Father Edward (and later Civil War chaplain) had been a called on for a variety of services. Parents Sorin, C.S.C., Notre Dame’s founder, neighbor in Toledo and,in 1859, appar- asked him to speak with their sons when that he was selected to travel to ently suggested sending the nine-year- they broke university rules, spent too Montreal and inform the aging founder old Jimmie to Notre Dame since there much money, or suffered a toothache. in 1879 of the disastrous fire which had were no Catholic schools in Toledo at Other institutions wrote to ask his just destroyed his college building. the time.At Notre Dame, Edwards pro- advice on proper theatrical plays to per- Edwards was also a close associate of gressed through the Minim, Junior, and form on Catholic campuses. Catholics Father August Lemonnier, C.S.C., Notre Dame’s fourth president and Father Sorin’s nephew, and it was Lemonnier in 1872 who asked Edwards to begin col- I N S I D E lecting volumes for a college circulating library, the beginning of Edwards’ most Cushwa Center Activities ...... 2-7 significant service to Notre Dame and to the American church.Although the trag- Announcements ...... 10-11 ic fire of 1879 destroyed almost all of the Publications: Faith, Empowerment, and Latino Catholicism ...... 12-22 10,000 volumes he had collected, Upcoming Events ...... 22 Edwards was not discouraged. He began

see Founding Archives, page 7

VOLUME 32 NUMBER 1SPRING 2005 CUSHWA CENTER ACTIVITIES

emphasized Edwards’ integrity while Seminar in American implicitly criticizing his opponents. Religion These observations led Wheeler to echo Stein’s question: How should historians The fall Seminar in American Religion and biographers navigate their dual obli- met on Saturday, October 30, to discuss gations to their subjects and to their own George Marsden’s Jonathan Edwards: commitments? A Life (Yale University Press, 2003). In his response, Marsden suggested Marsden is a professor of history at that a fundamental stance of sympathy the University of Notre Dame. Rachel between biography and subjects can help Wheeler, assistant professor of religious authors explain and appreciate a person studies at Indiana University-Purdue whose life and world differed so radically University Indianapolis, and Stephen from their own. In his case, being from a Stein, Chancellor’s Professor in the conservative Reformed background Department of Religious Studies at helped make sense of an 18th-century Indiana University, served as George Marsden world which would have otherwise commentators. seemed too inaccessible. The first major biography of Marsden noted that, in marked con- Jonathan Edwards to appear in over 50 honesty in admitting his own admiration trast to the outcry generated by two of years, Marsden’s book offers an impres- and sympathy for Edward’s theological his previous works, The Outrageous Idea of sive synthesis of the vast body of scholar- outlook. Suggesting that Marsden’s con- Christian Scholarship and The Soul of the ship on this towering figure in American fessional stance opened the door for a American University, relatively few religious and intellectual history.The discussion about the art of biography, reviewers of Jonathan Edwards critiqued biography incorporates a vast array of Stein posed the following question: Is his confessional stance. James Turner Edwards’ writings, many of which the task of the biographer aided, hin- attributed the disparity to the fact that became available only recently through dered, or compromised when there is a readers of the earlier books would be Yale University’s decades-long project, fundamental religious symmetry between generally much less familiar with The Works of Jonathan Edwards. The book the subject and the biographer? Christianity than the readers of Jonathan was a finalist for the National Book Rachel Wheeler explored that very Edwards. Marsden also noted that, as an Critics Circle Award in biography, and question in her comments. She noted 18th-century figure, Edwards belonged has also been awarded the Bancroft Prize that several reviewers had claimed that safely in the past, whereas the subjects of in American History from Columbia Marsden’s theological sympathy with his the earlier books had bearing on current University, the Merle Curti Award subject had interfered with his ability to debates. from the Organization of American interpret Edwards’ 18th-century world. In response to a question about Historians, and the Grawemeyer Award Wheeler did not lend much credence where Edwards would stand in contem- in Religion from the Louisville Institute. to these critiques, pointing out that porary American politics, Marsden Stephen Stein complimented Marsden had effectively responded to pointed out the obvious difficulty of Marsden for his thoroughness in explor- them in his earlier book, The Outrageous determining how an 18th-century man ing every aspect of Edwards’ life.As a Idea of Christian Scholarship (Oxford, would react to 21st-century events. case in point, he described the chapter 1997), in which he argued that a Edwards would have understood the that dealt extensively with the spiritual Christian perspective is inherently no relationship between church and state ecstasy experienced by Sarah Edwards more or less “outrageous” than a femi- quite differently than modern Americans (Jonathan’s wife) in 1742. Marsden pays nist, Marxist, or post-structuralist would.Yet Marsden acknowledged that careful attention to Edwards’ reaction approach. But while Wheeler agreed that some commonalities could be found to his wife’s raptures, showing how he ideological commitments may indeed between Edwards and many contempo- occasionally used them to his own produce fine history, she did suggest that rary evangelicals, particularly in their pastoral advantage.According to Stein, Marsden’s biases were particularly evi- understanding of the intimate connec- Marsden’s comprehensive treatment of dent in his descriptions of Edwards’ foes. tion between religion and politics. this episode underscores the broader sig- Writing about Edwards’ departure from Marsden also speculated that while nificance of Edwards’ scholarship. By Northampton, for example, Marsden Edwards might be disturbed by the examining the concept of hysteria, and adopted what Wheeler called an excesses of the ongoing religious awak- by asking how Sarah’s childbearing “Edwards-inflected authorial voice,” ening among evangelicals, he would also affected her spirituality, Marsden engages which privileges Edwards’ own view insist that God was working through it. a range of issues that are relevant to the of events.The same tendency was also Noting the absence of any discus- study of women and religion. apparent in Marsden’s treatment of sion of infant damnation, Kathryn Long Stein noted Marsden’s intellectual the Stockbridge mission, in which he asked whether sympathy for his subject

2 led him to devote comparatively less Obligation, and Brown. In each work, space to topics which portrayed Cushwa Center Lecture Rodriguez juxtaposes his relationship Edwards in a less positive light. Marsden with his Spanish-speaking Mexican On Wednesday, September 22, Paul Elie acknowledged that he did not make family and his life as a self-conscious delivered the fall 2004 Cushwa Center much of an effort to explore either English-speaking intellectual. In Hunger Lecture,“Tales from the Crypt:The infant damnation or the pleasures that of Memory, his coming-of-age tale, Secret Life of American Catholic the elect would take in seeing the Rodriguez explores how his affection Writing.” Elie is best known for his damned undergo torment.These deci- for and his roots in Catholicism pushed recent award-winning book, The Life You sions were made both in the interest of him away from the Church, defined Save May Be Your Own:An American holding the reader’s attention and with him, and separated him from his non- Pilgrimage (Farrar, Straus and Giroux, the intent of presenting a more rounded religious cohorts. In Days of Obligation, 2003). In the book, Elie presented a picture of Edwards.The vast majority of Rodriguez describes San Francisco’s collective biography of Thomas Merton, Americans, he observed, would only be transformation from a Victorian city Dorothy Day, Flannery O’Connor, able to identify Edwards by his most with Puritan mores into a modern gay and Walker Percy. In his lecture, Elie famous sermon, Sinners in the Hands of metropolis. In the wake of the city’s bat- expanded his work on these canonical an Angry God. tle with AIDS, he argues, it grew more figures by examining three writers Christine Athans asked Marsden Catholic, ultimately becoming a true whom he described as “crypto- to discuss Edwards in an international city of St. Francis, where residents Catholic”: Richard Rodriguez, Dave perspective. Marsden conceded that “learned to love what is corruptible.” In Eggers, and Czeslaw Milosz. this was an important dimension to Brown, Rodriguez salutes “brownness” Although each one approaches and Edwards’ life, but one that he found as a celebration of catholicity in the enters into dialogue with Catholicism in difficult to integrate into the biography sense of the universality, impurity, and different ways, Rodriguez, Eggers, and without distracting from his primary incarnation that the word connotes. Milosz share several characteristics in goal of describing the world that According to Elie, Rodriguez’s contin- common. Fundamentally, all of them are Edwards inhabited. ued return to Catholicism forms a autobiographers and, unlike many of Clyde Crews proposed an analogy central part of his search for identity, their contemporaries, none of them between Edwards’ crisis at Northampton although his faith repeatedly generates interpret their life stories in terms of and the political controversy engulfing more questions than it does answers. the Church’s coming-of-age with the contemporary Catholics, namely, the Elie described Rodriguez’s narra- Second Vatican Council. Finally, all three denial of communion to politicians who tive as a missionary story, in the sense write from San Francisco, a place that is support the right to a legal abortion. that it portrays a man who has forsaken still, in Joan Didion’s memorable phrase, Marsden agreed that both conflicts his own culture to lead a solitary exis- “slouching toward Bethlehem.” involved deeply-held beliefs about the tence as a witness to an alien one. According to Elie, their writing helps to sanctity of community. He emphasized, Rodriguez retains a preoccupation with clarify the Catholic dimension of our though, that Edwards would hardly have God’s incarnation, but a direct profes- lives and times. He posited that their been inclined to side with Catholic sion of the Catholic faith would entrap work may be more valuable than either bishops on any issue, given his views him once again in a category. Such cate- scholarly studies or Gallup polls in of the Catholic Church. gorization would necessitate an unravel- revealing and interpreting the sensibili- John McGreevy asked Marsden to ing of his self-definition as “… a queer ties of contemporary Catholics. discuss Edwards in the context of the Catholic Spaniard Indian, at home in a Elie characterizes Rodriguez’s historiography of the 18th century. If temperate Chinese city in a fading writing as “enigmatically” Catholic. one accepts Jon Butler’s view of the blond state in a post-Protestant nation.” Catholicism pervades his trilogy of 18th century as a time of hierarchies in While Catholicism remains a sus- memoirs — Hunger of Memory, Days of flux, McGreevy argued, than Edwards tained riddle in Rodriguez’s works, Elie would appear to have been on the characterized Dave Eggers’ writing as fringes of that society rather than in the “spasmodically” Catholic. He writes in mainstream. If that is the case, could that what Elie calls an “ecstatic-ironic” style, provide an explanation of why Edwards describing San Francisco Bay, for exam- was so little remembered in the 19th ple, as “too much view to seem real, but century? Marsden responded that then again, then again, nothing really is Edwards was perceived as very strict by all that real anymore, we must remem- his contemporaries, and that he did see ber, of course, of course (Or is it just the the 18th century as a very hierarchical opposite? Is everything more real? Aha.)” world. He reminded the audience that Embedded in Eggers’ sparse yet emo- Edwards died in 1758, long before the tionally gripping prose are intermittent American Revolution was on the references to Catholic theology and horizon. practice. Drawing from A Heartbreaking Work of Staggering Genius, in which Eggers remembers his move to San Francisco with his younger brother after Paul Elie

3 C USHWA C ENTER A CTIVITIES their parents’ death, Elie cited several narrative centered on Vatican II, thus passages which clearly outlined the demonstrating that American Catholics Catholic subculture that Eggers inhabit- are more distinctive and varied than ed.Acknowledging the distinction much current scholarship would allow. between memoir and spiritual autobiog- Elie concluded with a quote from raphy, Elie observed that while Eggers Milosz:“I say we; there, every one, sepa- rarely refers explicitly to Catholicism, his rately, feels compassion for others entan- ruminations on suffering, death, and gled in the flesh, and knows that if there community often evolve from it. In A is no other shore, we will walk that Heartbreaking Work, for example, Eggers aerial bridge all the same.” Such is the suggests that people recognize their con- journey of the crypto-Catholic writer. nections to each other in the face of In response to a question from Jay death and suffering. Dolan, Elie expanded upon his thesis While Eggers’ Catholic journey that the self was the entry point for the Timothy B. Neary takes him from the Midwest to the study of modern Catholicism. Elie sug- urban coast, Czeslaw Milosz’s explo- gested that while labels such as conserva- ration of self emerges from the horror of tive or liberal often hem people in, an Twentieth-Century Urban America” World War II, communism, and exile.A analysis of “crypto-Catholicism” can at the fall American Catholic Studies participant in the Polish resistance dur- facilitate an understanding of how reli- Seminar. Neary is an assistant professor ing the war, Milosz spent the years after- gious faith takes root in individual lives. at Stephen F.Austin State University in ward exiled from his native Lithuania in Several graduate students in the audience Texas.His paper was drawn from his postwar Paris and later at Berkeley. asked Elie to discuss the future of recently completed dissertation, Milosz, primarily a poet, understood Catholic writing. Speaking both as a “Crossing Parochial Boundaries:African himself as a witness to the century of writer and as an editor at the publishing Americans and Interracial Catholic Hitler and Stalin, of Pasternak and house of Farrar, Straus and Giroux, Elie Social Action in Chicago, 1914-1954.” Robert Frost, of Simone Weil and Karol was optimistic about the genre. John McGreevy, chair and professor of Wojtyla. In Milosz’s work, it is the self One audience member questioned history at the University of Notre Dame, that abides and the world that changes Elie’s exclusive focus on male writers. served as commentator. — both the world of Eastern Europe, Claiming that his concentration on San Focusing on Chicago’s Catholic and the world of the religious imagina- Francisco lent itself to masculine sub- Youth Organization (CYO), Neary tion. Catholicism, in his view, is neither jects, Elie also speculated that Catholic argued that the CYO not only provides all-encompassing nor worthy of uncon- women may be less likely to write as an example of early interracial coopera- ditional assent. Instead, it is always in crypto-Catholics because they must nec- tion in Chicago, but also illustrates the conflict — and in conversation — with essarily be less ambiguous about their shared commitment of Catholics and something else. relationship to a patriarchal church. liberals to American pluralism prior to According to Elie, Milosz’s poetry Valerie Sayers also observed that World War II. Bernard Sheil, auxiliary is dominated by dialectical exchanges Catholic women have historically priori- bishop of Chicago, founded the CYO in between the Catholic worldview and the tized altruism over contemplation and 1930 as a boxing league for wayward modern man, who could revel both in reflection, contrasting the community- young men.Within a decade, the organi- his carnal sins and his contrition. He oriented Dorothy Day with the monastic zation developed into a vast network of observed that Milosz’ dialectically Thomas Merton.Audience members sports leagues, clubs, camps, and social Catholic poetry assigns the last word to raised Toni Morisson,Annie Dillard, or services for young people throughout the religious man and to a higher power. Alice McDermott as possibilities for a the city. Although Milosz himself was a non- study of female crypto-Catholics. Neary’s paper concentrated on believer, he wished to be remembered as Elie’s eloquent expedition to the Sheil’s role in the founding and growth a worker of God. In fact, Elie borrowed crypt of Catholic writers can be read of the CYO.A Chicago native and natu- the term “crypto-religious” from Milosz, in final form in the recent anniversary ral athlete, Sheil had considered pursuing who had used it to describe himself in a edition of Commonweal (November 5, a professional baseball career before letter to Thomas Merton. 2004). entering the priesthood. He viewed the Elie contended that the lives of CYO as a vehicle to promote democrat- these three crypto-Catholics illuminate ic principles among youth and, like the self as the point of entry for the many Progressive reformers, he believed religious experience of many modern American Catholic that athletics could help to eliminate Catholics. Perhaps, he argued, similar Studies Seminar juvenile delinquency. Sheil’s dynamic struggles with faith may be discovered in personality helped attract national atten- the lives of countless other Americans. On November 4,Timothy B. Neary pre- tion to the CYO. By 1935, Catholic Elie suggested that these writers may sented “Taking It to the Streets: Catholic dioceses from across the nation had point to new avenues of study beyond a Liberalism, Race, and Sport in replicated the Chicago model for their own youth organizations. 4

Neary argued that the CYO opened ethnic workers in labor unions might be the CYO had a porous boundary with a window of opportunity for interracial instructive on this point. American culture. He noted the CYO’s interaction between Euro-American Regarding Neary’s claim that Sheil recurring outreach to non-Catholics, and Catholics and African Americans founded the CYO in part to prevent cited several examples of CYO participa- between 1930 and 1954.Three Catholic delinquency among urban youth, tion in Chicago’s broader civic world. parishes in Chicago’s Bronzeville neigh- McGreevy wondered if a possible McGreevy suggested that while pillariza- borhood formed the nucleus of African- point for further comparison may tion fits the European context, it may American participation in the CYO, and exist between Catholic reformers and not apply as well to the American expe- African-American youth interacted with Progressives such as Jane Addams, who rience, especially given that the CYO white children in CYO-sponsored events attributed crime to social injustice rather was founded at a time when Catholics and in summer schools. Sheil’s personal than moral weakness. McGreevy also were moving toward the center of commitment to providing quality recre- observed that it would be interesting American culture. ational settings regardless of race or to contrast Bishop Sheil’s imperious In response to a question from ethnicity facilitated such interracial Catholic style, as evidenced in his opu- Suellen Hoy, Neary discussed the limita- initiatives, which represented the high lent living quarters, with his advocacy tions of interracial initiatives.While he point of Catholic collaboration with of social reform and Catholic social found little evidence of interracial New Deal liberalism.The Roosevelt teaching. friendships among his interviewees, he administration frequently praised the Inquiring about the CYO’s role did discover that many CYO members CYO for advancing American democra- within the history of boxing, Kevin later entered Democratic politics. Neary cy during the Depression years. James Ostoyich asked whether the public asso- also acknowledged that interracial inter- Roosevelt, Franklin’s son, was the guest ciation of Catholics with fighting fueled actions were not always free of prejudice, of honor at the CYO’s seventh anniver- popular stereotypes of Catholics as prone citing several incidents in which coaches sary celebration, an event that blended to violence. Neary found no evidence used racial epitaphs at athletic events. patriotic fervor with Catholic to support this. By the 1930s, he argued, Still, Neary reminded the audience that triumphalism. boxing was a mainstream American pur- the 1930s was not defined by violent In his response, McGreevy called suit, and stereotypes of “dangerous” racial acts in the way that the postwar attention to the dramatic shift that has Catholics had largely eroded. On the period would be. He attributed the rela- taken place regarding perceptions of the question of boxing,Timothy Matovina tive lack of violence to the persistence relationship between Catholicism and suggested that Neary should explore of segregated neighborhoods into the American culture since the 1930s.As connections between the CYO and the postwar period. Once neighborhoods Sheil’s uncritical celebration of God, “Bengal Bouts” at Notre Dame, a fund- became more integrated in the 1950s country, and democracy indicate, raiser for overseas missions whose slogan and ’60s, more conflict would erupt. Catholics in the 1930s perceived them- reads:“We fight so others may live.” selves to be at the center of American Several questions focused on Sheil’s urban culture. By contrast, Chicago’s episcopal leadership and archdiocesan Cardinal George emphasized the pro- politics.Walter Nugent suggested that Hibernian Lecture nounced anti-Catholicism of American the increasingly fractious relationship Twenty-five years ago, the Ancient Order society in his recent ad limina remarks. between Archbishop George Mundelein of Hibernians established an endowment Like George, many contemporary and Sheil might explain the latter’s fail- at the Cushwa Center to promote the Catholics interpret themselves to be on ure to become ordinary of either scholarly study of the Irish in America the margins of mainstream American Chicago or another large see. Raising and in Ireland.Through this Hibernian culture. the question of Church leaders and race, Fund, the Cushwa Center sponsors an McGreevy suggested that a deeper Suellen Hoy pointed out that while annual lecture, a book series with the focus on Sheil’s record in combating Sheil is revered as a sainted figure among University of Notre Dame Press, and racism and anti-Semitism during WWII many African Americans in Chicago, annual research grants to support proj- would reinforce Neary’s claims about the many still regard Mundelein as racist. ects that focus on the Irish. On October relevance of Catholic social teaching Further study may reveal whether 22, 2004, members of the Ancient Order to the history of the United States. evidence supports these perceptions. of Hibernians and friends of the Cushwa Regarding Neary’s argument that the Thomas Kselman noted that Center gathered at the Morris Inn to CYO and American liberals endorsed a European religious historians use a con- celebrate the 25th anniversary of the common cultural pluralism, McGreevy cept called “pillarization” to describe Hibernian Fund. Honored guests includ- posited an alternative reading: perhaps how confessional groups formed their ed Rev.Theodore Hesburgh, C.S.C., the CYO merely celebrated underlying own separate worlds. From this perspec- Bishop John D’Arcy of the Diocese of similarities between different groups. tive, Kselman suggested that the CYO Fort-Wayne-South Bend, and Jay P. If this were the case, cultural pluralism might be interpreted as the result of Dolan, the founding director of the within the CYO would be very distinct an effort to construct an autonomous Cushwa Center. from that of American liberals, who Catholic world, rather than as a branch After the dinner, Mick Moloney emphasized a common American identi- of American liberalism. In response, presented the 2004 Hibernian Lecture ty regardless of one’s ethnic or racial Neary acknowledged the corporate at Washington Hall. Moloney, a musician background. McGreevy suggested that aspects of the CYO, but emphasized that and professor of Irish studies from New historian Lizabeth Cohen’s research on

5 C USHWA C ENTER A CTIVITIES

According to Moloney, Harrigan evening, at Maggie Murphy’s and Hart’s productions provide a win- home. dow into the social history of the American Irish because they portrayed The highlight of the evening was life in lower-class Irish-American neigh- Moloney’s performance of this beautiful borhoods so vividly.Their plays chroni- song, which was reportedly the favorite cled the social issues of the day, focusing of composer David Braham. on employment, politics, immigrants’ According to Moloney, Harrigan language problems, tenement housing, and Hart’s popularity offered cultural and landlord-tenant disputes. Some of validation to Irish Americans at a time their most popular characters came from when they were collectively only one a series of plays about the Mulligan generation removed from the famine Guard, a mythical Irish-American target immigration. Irish-American organiza- company led by Dan Mulligan, a man tions viewed Harrigan and Hart’s success of enormous integrity who resisted as a badge of ethnic pride. It was not pressures to assimilate and abandon uncommon, for example, for the Ancient Mick Moloney his working-class identity. Dan’s wife, Order of Hibernians to rent the entire Cordelia, had more social ambition. In theatre for the night. “Cordelia’s Aspirations,” she moved the Harrigan and Hart’s collaboration York University, is at present the Burns family to Madison Avenue, with disas- ended soon after their Theatre Comique Library Visiting Scholar in Irish Studies trous consequences that were further burned to the ground in 1884. Hart at Boston College. He has recorded and chronicled in the sequel,“Dan’s died of syphyllus in an insane asylum in produced over 40 albums of traditional Tribulations.”The theme song of this Worcester, Massachusetts, in 1891, but Irish music, and is the author of From series,“The Mulligan Guard,” was one of Harrigan opened the Garrick Theatre the Shamrock Shore:The Story of Irish several that Moloney performed during and continued to produce musicals American History Through Song (Crown the evening. and plays in partnership with Braham. Publications). In his presentation,“Irish While Harrigan and Hart’s early George M. Cohan, the leading popular Music on the American Stage,” Moloney plays and sketches attracted viewers from Irish-American entertainer of the early combined lecture, live performance, and the lower and working classes, their 20th century, memorialized the man audio-visual recordings to explore the audience grew increasingly affluent as who had inspired him as a youth in contribution of Edward Harrigan and they gained fame and recognition among the popular song,“Harrigan.” Many Tony Hart to American music.Though critics and professionals.Although Americans would recognize this song by little remembered today, Harrigan and Harrigan often employed stereotypes its first line:“H-A-Double R-I/G-A-N Hart were the most celebrated duo in of the stage Irish, he also celebrated the spells HARRIGAN.” American popular theatre in the late warmth of closely-knit Irish communi- Moloney concluded his lecture 19th century.Through their theatrical ties. Songs such as “Maggie Murphy’s by playing a tape of the legendary per- portraits of Irish immigrant life in the Home,” from the play Reilly and the Four former John MacCormack singing, urban neighborhoods, as well as their Hundred, presented the Irish urban “When Irish Eyes are Smiling.” Such innovative blending of story and song, household as the model American sentimentality, he observed, was charac- Harrigan and Hart helped to invent the family: teristic of the music of Tin Pan Alley, genre of musical comedy. Oh Sunday night is my delight which remained popular through the The grandson of Irish immigrants, and pleasure don’t you see, first two decades of the 19th century. Harrigan was born on the Lower East Meeting all the girls and all the According to Moloney,Tin Pan Alley Side of Manhattan.While performing in boys that work downtown with presented a sanitized version of Ireland traveling minstrel shows (as Moloney me. that would have been unrecognizable to pointed out, these were often the only There’s an organ in the parlor to the Irish in Ireland, but it was celebrated avenue available to aspiring Irish- give the house a tone, by the Irish in America as they ascended American actors), Harrigan met and And you’re welcome every to the middle and upper classes. formed a partnership with Anthony evening, at Maggie Murphy’s Cannon, who later changed his name to home. Tony Hart.Together, Harrigan and Hart produced over 35 musicals as well as Such dancing in the parlor, Research Travel Grants numerous other sketches in their own there’s a waltz for you and I. These grants help to defray expenses theatre on Broadway.Although both Such massing in the corner, and for travel to Notre Dame’s library and Harrigan and Hart performed on stage, kisses on the sly. archival collections for research on it was Harrigan who wrote the plays and Oh, bless the leisure hours that American Catholicism.The following the lyrics. Harrigan’s father-in-law, David working people know. scholars received awards for 2005: Braham, composed the melodies. And their welcome every

6 Colin Barr, Ave Maria University, Linda Przybyszewski, University “The Life and Times of Paul of Cincinnati, “Archbishop Purcell Hibernian Research Cardinal Cullen, 1803-78.” Barr’s and the Cincinnati Bible War.” Awards project explores the role of Paul Cardinal Przybyszewski’s study explores the Cullen in the eccliastical politics of the national outcry that followed the Ohio Funded by an endowment from the American Catholic Church in the 1830s Supreme Court’s 1869 decision to end Ancient Order of Hibernians, this annual and ’40s. Bible reading in the public schools in award provides travel funds to support reaction to Catholic demands for a share the scholarly study of the Irish in Todd Hartch, Eastern Kentucky of the public school fund. America. University,“Ivan Illich and the Attack on the Missions.” Hartch’s Ellen Skerrett and Mary Lesch, There are two recipients for 2005: project investigates the roots and effects “Francis O’Neill Memoir.” O’Neill of Father Ivan Illich’s critique of the was a Chicago police captain who Patricia Kelleher, Kutztown missionary efforts of U.S. Catholics in reportedly “saved Irish music” by record- University of Pennsylvania, “‘Our Latin America, 1955 to 1980. ing and publishing tunes played by Irish’: Gender, Class and the newly arrived Irish immigrant pipers and Evolution of Irish Ethnicity in Timothy M. Hoheisel, Kansas State fiddlers. In their edited edition of his Nineteenth-Century Chicago.” University,“‘On Earth as it is in memoir, Skerrett and Lesch will prepare Kelleher traces the emergence and evo- Heaven:’ The Intersection of an appendix that highlights the unique- lution of Irish ethnicity in 19th-century Ethnicity, Religion, and Agriculture ness of the Irish collection O’Neill Chicago by focusing on the gender- in Central Minnesota.” Hoheisel donated to the University of Notre based strategies that immigrants and explores the interconnections of ethnici- Dame in 1931. their offspring adopted and contrasting ty, religion, and agriculture in central those strategies with those of the Minnesota, and the influence of Catholic Jan Van Wiele, Katholieke “Americans.” missionary priest Francis Pierz on the Universiteit Leuven, Belgium, settlement of the region. “Interreligious Representation in Margaret Preston, Augustana Context: The Image of Judaism College, “‘Heroines Everyday and Michael Pasquier, Florida State and Paganism in Church History Night’: Medicine, The Presentation University,“French Catholicism in Textbooks.” By exploring representa- Sisters and the Irish on America’s the American South, 1820-70.” tions of Judaism and paganism in church Northern Plains.” Preston explores the Pasquier examines the pivotal role of history textbooks,Van Wiele is attempt- Irish Presentation sisters and the educa- French missionaries in the life of the ing to understand how Catholic convic- tional and medical institutions that they Catholic Church in the 19th-century tions and worldviews influence the established in North and South Dakota. American South, in which cultural acceptance of, or resistance against, assumptions of Sulpicians and Jesuits other religions. converged with the social order of a region based on Protestantism, slavery, and southern nationalism, creating com- munities of faith that were quite distinct from those in the urban North.

The Founding of the Notre Dame Archives continued from page 1 which he lined the corridors of the col- the “Our Father” in the language of lege building.A “Gallery of Priests” and every tribe in North America.And, again, and on a wide scale. By the close a “Gallery of Laymen and Women” were finally, there was “The Catholic Archives of the century, Notre Dame’s library to hold chiefly photographs of promi- of America.” contained more than 55,000 books, nent priests and laymen and women Archives, strictly speaking, are the making it the second largest library in who had contributed notable service to depository of the official records of an the state. But his plans were much larger. the American church. Edwards hoped institution, and Edwards envisioned A specialized section he called “The “The Catholic Reference Library of Notre Dame as the depository of the Catholic Historical Collections of America” would be the nation’s most personal papers and diocesan records of America,” comprised various units.“The complete collection of Catholic books, many bishops throughout the United Bishops’ Gallery” or “Memorial Hall” pamphlets, and newspapers, open to any- States.There was no provision at that housed the mementoes of every one approved by his or her local bishop. time that such records had to be retained American bishop Edwards was able to “The Museum of Indian Artifacts” was a within the dioceses themselves, and most collect — mitres, crosiers, sandals, vest- collection of Native American artifacts bishops did not have the time nor ments, eye glasses, walking sticks, locks students brought from home or others personnel to devote to such record of hair, and especially portraits with sent. Edwards hoped to collect copies of preservation. Edwards offered to provide

7

The Founding of the Notre Dame Archives this service if they so desired. said:“Please cut the hair your- ever on the lookout for additional According to Father Thomas self from any place you wish.” artifacts, photos, records, and McAvoy, C.S.C., Notre Dame’s archivist July 11: Msgr. Seton showed Edwards documentation. from 1929 to 1969, Edwards began his his rare books and “partly” Of the various diocesan collections collecting in a limited way, approaching promised to will his books to Edwards secured for his “Catholic prelates and other clergy during their Notre Dame. John McMaster Archives of America,” the papers of the visits to Notre Dame and asking for gave him a bust of Archbishop Archdiocese of New Orleans were the material he feared might be otherwise Hughes. most extensive.This collection measures neglected.A major opportunity for this July 12: A Miss Hickey gave Edwards 34 linear feet, was acquired by Edwards presented itself on the occasion of the photographs of Archbishop in the 1890s, and includes the corre- Golden Jubilee of Father Sorin’s priest- Patrick Ryan of Philadelphia spondence and records of all the bishops hood in 1888 when Cardinal James and others, and he later visited of New Orleans from Luis Peñalver y Gibbons, more than a dozen other bish- with noted U.S. Catholic histo- Cárdenas (1793-1810) to Francis ops and archbishops, and numerous rian Dr. John Gilmary Shea. Janssens (1888-1897), who donated the diocesan and religious priests arrived to July 13: The archbishop’s housekeeper papers to Notre Dame. pay tribute to Notre Dame’s founder. gave Edwards several souvenirs The Archdiocese of Baltimore The Edwards papers preserved in the of the late Cardinal John Collection contains three linear feet of Notre Dame Archives are filled with let- McCloskey. material acquired by Edwards in the late ters requesting additional materials and July 14: Edwards went to New Jersey 19th century, and 40 reels of microfilm expressing thanks for material received. with Dr. Shea.“He gave me a acquired later.The Edwards material As time went on, Edwards traveled number of old engravings of includes three autographed letters of extensively, visiting bishops and pastors, Bishops and prominent Charles Carroll of Carrollton, several asking for personal papers and religious Catholics.” of Archbishop John Carroll, correspon- artifacts, searching through attics and July 15: Dr. Shea gave Edwards the dence of Bishops John Cheverus storerooms himself, often accompanied manuscript of the second of Boston and Michael Egan of by a young artist, Paul Wood, who volume of his History of the Philadelphia, the diary of Archbishop sought to paint the portrait of the Catholic Church in the United Ambrose Maréchal (1818-1827) and the incumbent bishop during the visit. States, and promised to send diary and account book of Archbishop The diary Edwards kept in the the manuscript of the first James Whitfield (1827-1828). summer of 1888 details one of these volume also, along with some From Archbishop William Henry trips: books. Elder Edwards received four linear July 16: Edwards went with Maurice feet of material of the Archdiocese of July 7: Arriving in New York,he met Francis Egan to the McMaster Cincinnati.This collection includes the with Father W.J.B. Daly of the home, saw James McMaster’s papers of Edward Fenwick, O.P.,mis- cathedral, and then went to the library, and secured “many sionary throughout the Midwest and archbishop’s house to view treasures.” first bishop of Cincinnati; the papers of portraits of deceased predeces- July 17: McMaster said he would send John Baptist Purcell, who became the sors. He also visited Herman his library to Notre Dame, and second bishop of Cincinnati in 1833, Ridder and John McGinnis Edwards asked Shea for his col- its first archbishop in 1850, and was a at the Catholic Review, and lection also. Shea’s daughters central figure in the failure of “Father Maurice Francis Egan at the favored the suggestion. Purcell’s Bank” in 1873 and the subse- Freeman’s Journal. July 18: In Philadelphia Archbishop quent scandal; and the records of July 8: He went to the Paulists and Ryan invited him to lunch, and Archbishop Elder and his efforts to had dinner with Father Dr. Ignatius Horstmann gave repair the damage the scandal caused. Augustine Hewitt and others, him “several interesting docu- Correspondents in the collection and then visited the Capuchin ments and pictures.” include Auxiliary Bishop Sylvester convent with a Mr. Edgerly. July 20: A Mrs. Robbins gave him “sev- Rosecrans, Fathers Stephen Badin and July 9: At the archbishop’s house, eral old books and pamphlets.” Edward Sorin, C.S.C., and various Wood began copying a portrait July 21: Mr. Powers, the financial secre- members of the hierarchy. of deceased Bishop John tary of the archdiocese, gave The collection of the Diocese of Debois, the sacristan promised him several pictures and pam- Cleveland measure two linear feet and to help Edwards in his collect- phlets and an old painting on includes the records of the first bishop ing, and Msgr. Robert Seton copper. of Cleveland, Louis Amadeus Rappe invited him to dinner. (1847-1870), Bishop Richard Gilmour July 10: Edwards asked Archbishop On numerous other trips over (1870-1891), and Bishop Ignatius Corrigan for a lock of his hair, the years — to New York,Chicago, Horstmann (1891-1908), who gave the archbishop located a pair of Baltimore,Washington, Detroit, the collection to Edwards. scissors, bowed his head, and Indianapolis, and elsewhere — he was The Archdiocese of Detroit

8 Collection (three linear feet) includes Archbishop James Roosevelt Bayley, Of course, Edwards was also inter- the correspondence of Father Gabriel eighth bishop of Baltimore, and the ested in preserving the papers of other Richard, co-founder and vice president collection includes diaries of Seton, prominent Notre Dame personages, of the University of correspondence, Saint including Father Sorin, and Father Michigan and territorial Elizabeth Ann Seton’s Daniel Hudson, C.S.C., the longtime delegate to Congress, of Edwards hoped prayer book, and various editor of the Ave Maria Magazine, and Francis Baraga, mission- pamphlets, clippings, and his own correspondence as well. ary to the Ottawa and sermons. Some have questioned Edwards’ Chippewa tribes of “The Catholic The James A. tactics in acquiring his collections, and Michigan and later bish- McMaster Papers include Father McAvoy addressed this allegation op of Marquette, and of Reference Library his correspondence with directly in an article published in the early Detroit bishops American bishops, Catholic Historical Review: Frederic Résé, Peter priests, and prominent In some chanceries and Paul Lefevre, and Casper of America” would members of the Catholic depositories vague traditions Henry Borgess. laity. McMaster was a have evolved and have been The diocese of be the nation’s conservative convert to passed on by some curators of Vincennes (Indiana) Catholicism, owner and manuscript collections which Collection (two linear editor of New York’s explain the lacunae among their feet) contains principally most complete Freeman’s Journal and papers by saying that the docu- the correspondence of Catholic Register, and ments were borrowed by the diocese’s first two collection of opponent of the policies Edwards and never returned. In bishops, Simon Bruté of Abraham Lincoln. His more than one instance where (1835-1839) and Catholic books, journal was banned from whole collections were burned Celestine de la the mails for a time and through some misguided chan- Hailandière (1839- he himself was briefly cellor or archivist a story has 1847), sermons of de la pamphlets, and imprisoned. been created that the documents Hailandière, and the John Gilmary Shea were purloined by Edwards.And journals and papers of newspapers, open sent Edwards the manu- in some cases where his episco- other early missionary scripts of the first three pal or priestly friends were priests.This collection volumes of his History of happy to assure the preservation has since been expanded to anyone approved the Catholic Church in the of their papers in Edwards’ with 32 reels of micro- United States, another hands, traditions have been creat- film of materials from by his or her local manuscript of the lives ed that do grave injustice to the St. Francis Xavier of martyred North high moral character of the man Cathedral in Vincennes. American missionaries, and to the mental acumen of Other diocesan col- bishop. and personal some of our more prominent lections acquired by correspondence. clergymen of the last two Edwards — such as The William J. decades of the nineteenth centu- Hartford, Philadelphia, Fort Wayne — Onahan Collection (four linear feet) ry. I say this not to point the are smaller but still very valuable for contains correspondence, speeches, finger of shame at Edwards’ local Catholic history. papers, programs, and clippings pertinent accusers but to give him some The list of individual collections chiefly to the American Catholic measure of credit which is long acquired by Edwards is equally impres- Congress of Baltimore in 1889 and overdue his zeal. sive.The papers of Orestes Brownson, the Columbian Catholic Congress of convert, associate of New England Chicago four years later, in both of But any vision Edwards had of cre- Transcendentalists, and founder of the which Onahan played a prominent role. ating a depository for the official papers Brownson Quarterly Review, measure The Papers of Francis Norbert and records of the American church nine linear feet and include journals, Blanchet, the first bishop of Oregon City could never be realized.As the church clippings, manuscripts, and especially (Portland) in 1846, include pamphlets, continued to grow and additional dioce- correspondence with Compt de clippings, and correspondence with ses were established, no central records Montalembert, Louis Veuillot, Lord Archbishops Charles Seghers,William center was possible. Further, the Code Acton, Cardinal Newman, George Gross, and Alexander Christie. of Canon Law of 1917 decreed that Bancroft, Ralph Waldo Emerson, Henry The Charles Warren Stoddard church records must be retained within David Thoreau, and Archbishops John Collection contains diaries of this author each diocese under the supervision of Hughes, Francis Kenrick, and Martin and Notre Dame professor and corre- the diocesan chancellor.When Father Spalding. spondence with Theodore Dwight, McAvoy became the archivist in 1929, The Archbishop Robert Seton Father Daniel Hudson, C.S.C., and oth- he continued collecting Catholic records Collection measures eight linear feet. ers, including one letter from Samuel and manuscripts, but recognized the Seton was the grandson of Saint Clemens (Mark Twain) concerning obvious and changed the name simply Elizabeth Ann Seton and cousin of religion. to “The Archives of the University of Notre Dame.”

9

The Founding of the Notre Dame Archives

But Edwards’ work still remains. He many of the records he acquired and (CEDW).The finding aid for was not a trained archivist since no pro- preserved would almost certainly have this collection is located at fessional training pro- been neglected, lost, or http://www.archives.nd.edu/findaids/ead/ grams existed at that destroyed without his html/EDW.htm. time. He had little time But any vision efforts.As Philip Gleason Other sources include: Sister to organize his collec- and Charlotte Ames have Damien Tambola, O.S.B.,“James F. tions or prepare them written:“He was tem- Edwards, Pioneer Archivist of Catholic for scholarly use.This he Edwards had of peramentally more a col- Church History in America,” (M.A. left to his successors. lector than a librarian or Thesis, University of Notre Dame, And he often seemed creating a archivist.Yet his gifts in 1958);Thomas T. McAvoy,“Manuscript more interested in col- his chosen line amount- Collections Among American lecting artifacts for his ed to genius.” Catholics,” Catholic Historical Review 37 Bishops’ Museum — depository for the (1951): 281-95;Alan D. Krieger,“Notre vestments, crosiers, — Thomas Blantz, Dame Library Collections of the mitres, chalices, sandals, official papers and C.S.C. Nineteenth Century:The Legacy of the walking sticks, portraits, Fire of 1879,” in What is Written Remains locks of hair — than The author is deeply (Notre Dame, 1994), eds. Maureen records and manuscripts records of the grateful to Kevin Cawley Gleason and Katharina Blackstead, 4-20; for future history. But his and Sharon Sumpter of Philip Gleason and Charlotte Ames, accomplishments were American church the University of Notre “Catholic Americana at Notre Dame,” great. His artifacts them- Dame Archives for assis- in Gleason and Blackstead, 21-41. selves tell us much about could never be tance with this research. For the full citations to this arti- earlier times and the Sources for this article cle, please see the Cushwa Center’s ordinary lives especially are found in the Edwards web site, www.nd.edu/~cushwa. of American missionary realized. Papers in the University priests and bishops.And of Notre Dame Archives

ANNOUNCEMENTS

Skendzel Endowment $500, and as many as three may be Dorothy Mohler awarded each year. Graduate students, The Hesburgh Library at the University Research Grants postdoctoral students, independent of Notre Dame is pleased to announce scholars, and documentarians who are a new research endowment in Polish- The American Catholic History involved in a research project that American Catholic history.This endow- Research Center and University requires substantial use of the collections ment is funded by the Skendzel family Archives at the Catholic University at the American Catholic History and is intended to support researchers of America will accept applications for Research Center and University who would use the materials in the the annual Dorothy Mohler Research Archives are encouraged to apply. Eduard Skendzel Archives at Notre Grants.Application materials will be For more information regarding Dame and the Grand Rapids Public accepted between July 1 and September the Dorothy Mohler Research Grants, Library. Proposed topics should be 30, 2005.The awards will be announced visit http://libraries.cua.edu/achrcua/ related to American-Polonian church by December 1, 2005, and the awardees archives.html, e-mail the archives at sto- history. For more information see must be able to conduct their research [email protected], or call (202) 319-5065. http://www.library.nd.edu/advance- between January 1 and December 31, ment/documents/Skendzel.pdf, 2006.The grants help defray research or contact David Jenkins, humanities and travel costs for use of the collections bibliographer, at (574) 631-9036 or at the American Catholic History [email protected]. Research Center and University Archives at the Catholic University of America.The grants range from $250 to

10 Archives Report

Kenneth E. Untener, bishop of Saginaw, who died on the 27th of March 2004, left his papers to his friend, Bishop Thomas Gumbleton.The Archives of the University of Notre Dame had already acquired Bishop Gumbleton’s papers, and we agreed that Bishop Untener’s papers should also be preserved in the archives. At the same time, the Diocese of Saginaw wanted to contribute photocopies of Bishop Untener’s homilies and speeches from the diocesan files.These two donations together constitute a new collection of Kenneth E. Untener Papers. Welcome to In addition to Sunday homilies from all three cycles of the liturgical calendar, and other sermons and talks dating from the 1980s through the early years of Jessica Kayongo the 21st century, the papers include a large alphabetical file documenting the concerns of this Catholic priest and bishop: the nature and future of the The Cushwa Center is pleased to intro- Church, liturgical issues, sacramental theology, and the right to life, euthanasia, duce Jessica Kayongo, who was appoint- and the place of justice and peace.The collection extends to 20 linear feet — ed last July as the Catholic studies i.e., it would fill two four-drawer file cabinets. librarian at Notre Dame’s Hesburgh Library. Jessica had served as Notre In the fall of 2004 the Notre Dame Archives received the first shipments of Dame’s librarian-in-residence since another new collection, Records of the Monastic Interreligious Dialogue.The August 2002. She earned her J.D. from Monastic Interreligious Dialogue began in 1978 with encouragement from the the University of Nebraska College of Vatican. It fosters ecumenical dialogue among monks and nuns from various Law and her M.A. in library and infor- religions. It is an ongoing project: in 1996, a group of 50 Buddhist and Christian mation studies from the University of monks and nuns met at the Abbey of Gethsemani in Trappist, Kentucky; in Wisconsin-Madison.The Cushwa 2003, 16 Buddhist, one Hindu, and 13 Christian nuns, including one from the Center staff looks forward to collaborat- Russian Orthodox Church, participated in a conference called Nuns in the West ing with Jessica in developing campus at the Hsi Lai Temple near Los Angeles, California. resources in American Catholic studies. Both of these new collections contain material in various media: paper docu- In Memoriam ments, printed material, photographs, and audio tapes. Bishop Untener’s papers have many transparencies that he presumably used with an overhead projector Edward L. Shaughnessy, the Edna when he spoke or taught.The Records of the Monastic Interreligious Dialogue Cooper Professor of English Literature also contain videos and digital data. emeritus at Butler University, passed away on January 22, 2005, after an extended — Kevin Cawley illness. Archivist and Curator of Manuscripts Shaughnessy was the recipient of University of Notre Dame the Cushwa Center’s Hibernian Award [email protected] in 1996 for his scholarly study of play- wright Eugene O’Neill. His subsequent book, Down the Nights and Down the Days: Eugene O’Neill’s Catholic Sensibility Butler Service Medal, for which he Catholic San Francisco: Sesquicentennial was published in Cushwa’s Irish in received the following tribute:“Dr. Essays, a compilation of essays originally America series with the University of Shaughnessy’s commitment to Butler published in Catholic San Francisco, can Notre Dame Press (1996). University has been unwavering.With be obtained by contacting the Archives He is survived by his wife of 48 his well-loved, gentle nature and quiet of the Archdiocese of San Francisco, 320 years, Janet Maddox Shaughnessy, his quest for academic achievement and Middlefield Road, Menlo Park, CA daughters Margaret and Mary (Molly) artistic excellence, Dr. Shaughnessy per- 94025. Shaughnessy, and his sister, Regina sonifies the spirit of Butler University.” Shaughnessy, S.P.He was predeceased by The Saint Francis Historical Society has his son Kevin and daughter Katharine Recent Research recently published Cathedral of Our Lady McManus.A lifelong Indianapolis resi- of the Angels by Francis J.Weber. dent, Shaughnessy earned a bachelor’s The Diocese of Brooklyn Archives We welcome notes from colleagues degree in 1958 and a master’s degree in has published Diocese of Immigrants:The about conferences, current research, pro- 1963 from Butler University. He later Brooklyn Catholic Experience, 1853-2003. fessional advancement, or other news earned a doctorate in English literature Please contact the archives if you that will be of interest to readers of the from Indiana University. From 1965 to are interested in purchasing a American Catholic Studies Newsletter. 1992, Shaughnessy was one of Butler copy (718) 965-7300; Please send your latest news to Paula University’s most popular and beloved [email protected]. professors. In 2001, he was awarded the Brach at [email protected] you!

11 PUBLICATIONS

Faith, Empowerment, and Latino Catholicism

French priest who are told this tragic tale of Indian memo- pages, his fascinating case studies of these ministered in Texas ry, the repetition of which orients them four religious phenomena are one of the during the mid-19th not only to the abiding interpretation of book’s many superb contributions. For century opined the story but to the facts of ethics and each, he presents what he calls a “frag- that, among the religion taught in domestic storytelling” mented genealogy,” a rich synthesis of Mexican-descent (20-21).The elasticity and polyvalence of extant literature from Mesoamerican, Catholics he La Llorona — accounts differ about the Mexican, and Chicana/o religion, encountered,“the fate of her children, her anthropology, history, Areligion of the great majority is very culpability in their and literary works, along superficial, the great truths of the faith demise, her general char- with his own ethno- are overlooked, and the most essential acter and motivations, León’s volume graphic research and duties of a Christian are neglected.” and the lessons story- wide reading in the Over the past century and a half numer- tellers derive from her itself is a work of broader fields of reli- ous other pastoral leaders and scholars tale — illuminate what gious and cultural have echoed such negative evaluations of León calls “religious religious poetics, as studies.At times this Latino religion. But in recent decades poetics,” the selective approach leads to huge theologians, historians, and pastors have engagement and he guides the leaps in time frame; in increasingly countered such depictions hybridization of stories, one instance two succes- by acclaiming the richness of Latino rituals, gestures, bodies, sive references span faith. In their 1983 pastoral letter on objects, relations, interac- reader through nearly four centuries Hispanic ministry, the U.S. bishops tions, and sacred figures on a single page (7). famously deemed Latinas and Latinos “a “as a creative and often seemingly disparate Nonetheless, León’s blessing from God” and their spirituality effective means to man- attempt to reveal the and faith expressions “an example of age the crisis of everyday topics and sources impulse for religious how deeply Christianity can permeate life” (5).While León rec- poetics inherent in these the roots of a culture.” Subsequently, ognizes that religious to unveil the hope four religious traditions Latino scholars have continued to unveil beliefs and practices can provides a fascinating the power and beauty of Latino religion, serve as instruments of comparative vista of reli- while also respectfully assessing its blind social control and pre- and empowerment gious practice in the spots and potential limitations.The new serve the status quo of U.S.-Mexican border- works of religious studies scholars Luis power relations, he also in religious lands. He invites the D. León and Lara Medina advance this contends that they reader to see beyond respectful yet critical analysis of Latino are often “effectively traditions which distinct practices and religion, the former with a broad-rang- deployed in attempts to denominations and ing comparative study of Latino religion destabilize those very many scholars and glimpse the larger in the U.S.-Mexican borderlands and the same forces by people dynamics of religious latter with a case study of the Chicana who have access to only improvisation and and Latina Catholic women who estab- the bare resources that church leaders creativity which border- lished and developed the organization constitute conventional lands existence accentu- Las Hermanas. power” (5). deride as ates. León’s volume itself La Llorona, the weeping woman In successive chap- is a work of religious who wanders endlessly seeking her ters, León develops his superstitious or poetics, as he guides the deceased children, has been remembered thesis through an analysis reader through seeming- for centuries in Mexico and what is now of religious poetics in ly disparate topics and the Southwest United States. In La Guadalupan devotion, oppressive. sources to unveil the Llorona’s Children: Religion, Life, and the healing tradition hope and empowerment Death in the U.S.-Mexican Borderlands of curanderismo, the in religious traditions (California, 2004), Luis León employs Mexican-origin religion focused on which many scholars and church leaders this powerful figure as a guiding mediumship and healing known as deride as superstitious or oppressive. metaphor for examining religion in espiritualismo, and Latino evangelical The vast sweep of León’s analysis the Mexican Americas. He notes that Protestantism.Though far too intricate and his reliance on various secondary “Catholic and Protestant children alike and nuanced to summarize in a few

12 sources lead to interpretations and judg- hegemonic order, express faith in a space, body, community, individuality, ments that are sure to provoke debate. world of meaning that transcends daily motherhood, life, death, and conversion. He cites without qualification the hardships and suffering, or even foster As a case study of religion in the ethnocentric views of a U.S. military revolutionary change. Still, at every turn lives of the Latina Catholic women who officer and a foreign diplomat on León investigates elements of Latino formed the organization Las Hermanas, the deplorable state of the Catholic religion with lurid prose that is sure to Lara Medina’s Las Hermanas: clergy during the twilight of Mexican provide insight and incite significant Chicana/Latina Religious-Political Activism California (41), overlooking the heroic debate about known topics as well as in the U.S. Catholic Church (Temple, efforts of priests like Father José those rarely considered. In a particularly 2004) complements the analysis in González Rubio, who was so influential poignant passage, he asserts that León’s volume. Participants at the First and popular in transitional California . . . in the United States, capital- National Chicana Conference, which that in 1856 his parishioners “kid- ist consumer time is sacralized convened in Houston during 1971, napped” him rather than allow a new and transmuted into a national asserted in their first official conference bishop to have his superiors transfer him calendar punctuated by rituals resolution that “We, as mujeres de la back to Mexico from Santa Barbara. of production/work and con- Raza, recognize the Catholic Church as León’s claim that in Depression-era Los sumption/play. . . . Even simple an oppressive institution and do hereby Angeles Our Lady of Guadalupe “truly “relaxation” is thought of as a resolve to break away.” Meeting that hit the big time” (105) and was consumer “luxury” that must same year and in fact in the same city, launched as a worldwide phenomenon be earned, and then spent, to Chicana women religious and their col- diminishes the centrality of Mexico City achieve a state of “rest” that ulti- laborators took a decidedly different to the devotion (which León himself mately enables one to return to stance to work for change within the presents in the previous chapter), espe- work and repeat the pattern. In Catholic Church, establishing Las cially since the Los Angeles Guadalupe the language of an earlier gener- Hermanas and pledging their efforts “to celebrations of the 1930s soon decreased ation of analysts, to “culturally meet the needs of the Spanish-speaking in size and the Guadalupe shrine then assimilate,” on one level, is to people of God, using our unique under construction in East Los Angeles conform to capitalist rhythms resources as Spanish-speaking religious did not reach the dimensions of its orig- and to adopt a set of temporal women.” Medina employs rich oral inal plans.The assertion that, for Latino priorities — a new devotion interviews and an exhaustive investiga- male devotees, the crucified Christ is “a (252-3). tion of primary documentary sources to penitent figure who repents and weeps León further avers that the religious explore the formation and significance for the cultural sins of machismo and poetics of Latino religion counteract of Las Hermanas, the only national seeks acceptance and love” (95) is plau- and rearrange capitalist devotions to organization of Latina Catholic women. sible but not incontrovertible. Further time, especially by invoking “radical She seeks to expand the horizon of ethnographic and historical research play” through processions, ritual, sacred three intellectual disciplines: the lack might strengthen this claim, as would drama, festivals, and other religious of attention to religious leaders in comparative analysis with the devotion events that do not conform to patterns Chicano/a studies, the need to examine Latina women have to Christ in his pas- of consumption and utilitarian the agency of Latinas more thoroughly sion and death, as well as the reverence exchange. in women’s studies, and, in religious both Latinas and Latinos have for La In these and other passages, León’s studies of North America, the tenden- Dolorosa (the Sorrowful Mother) who work raises challenging questions about cies to focus on Protestants rather than accompanies her belea- religion and modernity, Catholics and, within the Catholic fold, guered son. Finally, the distinctiveness of Euro-Americans as opposed to their though the terminolo- Latino/borderlands reli- Latino co-religionists. Her overarching gy “religious poetics” gion, and the circum- goal in the volume is to demonstrate is new, the contention stances which enable that,“contrary to popular and scholarly that religion can be a practitioners to engage belief, Chicana/o and Latina/o religious source of what some religious traditions leaders, sisters, priests, and laity fought academicians have alternatively (or simul- valiantly in the struggle for civil rights called “agency” has taneously) as a form of and self-determination” (6). numerous antecedents. empowerment and/or Medina appropriately presents a Beginning with the social conformity. Most wide-ranging examination of the con- influential work of especially, his work text in which Chicana sisters founded theologian Virgilio reveals the need for Las Hermanas.The organization Elizondo, U.S. Latino Latino and other schol- emerged as part of the movements for scholars have shown ars to transcend superfi- social and ecclesial change during the that Mexican nationals cial descriptions of 1960s and early 1970s, particularly the on both sides of the religious practices and Chicano movement which was most border, Chicanas/os, more profoundly con- visible to the general public in the and other Latinos/as or marginalized sider the worldviews which underlie efforts of César Chávez, Dolores Huerta, persons often employ religious resources religious systems with all their complex and the United Farm Workers. Chicana to defend their human dignity, resist a conceptions of core elements like time, and Euro-American feminism,Vatican

13

P UBLICATIONS

II, the 1968 Latin American episcopal (“The Lay Woman”), symbolic of the offered a counter-discourse to the patri- conference at Medellín, and the emer- extension of membership to Latina lay archy and Eurocentrism of the U.S. gence of Latin American liberation the- women; with this Las Hermanas became Roman Catholic Church by creating an ology further motivated and shaped the first national organization of Latina alternative space for Latinas to express a Chicana religious leaders’ analysis of Catholic women in the United States. feminist spirituality and theology” (12). their social and ecclesial situation. During the first decade of their In a pivotal chapter entitled “The Outrage at Latinos’ lack of leadership existence Las Hermanas at times took Challenge of Being Chicana/Latina, positions with U.S. Catholicism and public stands on social issues like farm Catholic, and Feminist” she examines their general sense of second-class eccle- workers’ rights, but their most consistent collective and individual cases of Las sial citizenry gave Las Hermanas leaders activism was within the church itself. Hermanas’ struggles with the patriarchy a strong sense of urgency. More person- In a 1973 report national coordinators of church leaders, including their Latino ally, they increasingly realized that for- Carmelita Espinoza and María de Jesús male counterparts, as well as the ethno- mation for religious life had diminished Ybarra denounced the use of Mexican centrism of Euro-American feminists. their identification with their ethnic nuns as low-paid domestic workers in These multiple confrontations in their heritage and communities, inciting them U.S. Catholic institutions, asking rhetor- history and their strong focus on Latina to organize for mutual support and ically,“Is it necessary to concerns inspired Las agitate for reform. profess vows to be a Hermanas to play a Sister Gregoria Ortega, a waitress or a house Persistently Las leading role in develop- Victoryknoll sister from El Paso and maid?” Persistently Las ing theological reflec- community activist, and Sister Gloria Hermanas leaders lob- Hermanas leaders tion from the Graciela Gallardo, a Holy Ghost sister bied for allocations of perspective of U.S. from San Antonio who had worked as resources, the establish- Latinas. Las Hermanas a catechist and community organizer, ment of effective struc- lobbied for leaders have encouraged convened the 1971 Houston gathering tures for Hispanic Latinas to articulate at which Las Hermanas was born. Some ministry such as diocesan allocations of their own theological 50 Chicana sisters from eight states and offices, and the appoint- insights in projects like 20 congregations participated.A few ment of more Latinas/os resources, the “Entre Nosotras” Euro-American sisters also attended, to leadership positions at (“Among Ourselves”), a though some of them refused to support all levels of the church. establishment of small-group weekend the newly constituted organization While Las Hermanas’ retreat that encompasses when participants decided that full concern for women’s discussions of topics like membership would be open to native issues was evident in effective structures sexuality, decision mak- Spanish speakers only; non-Hispanic early organizational ing, support systems for women religious who worked among efforts, subsequently a for Hispanic Hispanic women, and the Spanish speaking were restricted more focused commit- other issues in partici- to associate membership. Participants ment to Hispanic ministry such as pants’ lives as Latinas. declared their intention to educate reli- women emerged. By Hermanas like Ada gious congregations about the needs of 1980 this intensification diocesan offices, María Isasi-Díaz and the Spanish speaking and to work in of focus was clear; the Yolanda Tarango have ministerial initiatives with Spanish- theme for the 10th also published signifi- speaking communities. national conference that and the cant theological works While initially comprised primarily year was “Hispanic based on these discus- of Chicanas, other Latina religious, par- Women in the Church.” appointment of sions with grassroots ticularly those of Caribbean heritage, Since then the Las women, further enhanc- soon joined their Chicana sisters in Hermanas newsletter, more Latinas/os to ing the organization’s forming Las Hermanas.At various times other organizational lit- mission of serving as a during their history Las Hermanas erature, and all national leadership positions voice and advocate for addressed the issue of extending full conferences have dealt Hispanic women. membership to non-Latina members, extensively with issues The testimonies of but the policy of full membership solely that Latinas face, such as at all levels of the participants in Las for Latinas has been retained due to sexuality, domestic vio- Hermanas reveal the concern for Latina self-determination, lence, leadership skills, church. organization’s impor- what Medina deems Las Hermanas’ and the empowerment of tance and influence in recognition that “they had to reclaim women. their lives. One of their identities on their own terms and Medina finds in this focus on Medina’s interviewees stated openly:“I in their own space” (59).The theme for Latina issues and life the central signifi- was a battered wife for 24 years. I was the organization’s fifth national confer- cance of Las Hermanas, an organization coming out of it when I met Las ence (1975) was “La Mujer Laica” which for more than three decades “has Hermanas but I was afraid. I felt like a

14 divorced woman with a big D on her tion’s “vision proved too radical for their and women’s ordination. She is also back.When I went to a Las Hermanas hosts, however, and after one month sober about the future of Las Hermanas, meeting, I realized that I was not alone they were asked to leave the MCDP particularly given the organization’s . . . .There was a special bonding of facilities” (72). In actuality the founding financial woes since its inception. being Hispanic spiritual women. I loved religious order of Our Lady of the Recent interviews she conducted it” (134).A national conference focused Lake is the Congregation of Divine revealed common views among Las on the need to redefine the meaning of Providence (CDPs). Significantly, unlike Hermanas members that the organiza- power in the lives of Latinas led a par- the largely European-descent CDPs, tion lacked strong leadership, commit- ticipant to attest:“For me and I believe the MCDPs are the first (and only) ment from dues-paying members, and a for many of us, the conference opened Mexican-American women’s congrega- focused national agenda, as well as a up a wider perspective of the meaning tion in the United States.Their relative- widespread perception that “the organi- of the word poder. . . .We learned that ly sparse participation in Las Hermanas zation must reevaluate itself in order to power is something very good in us if as compared to Chicana and other advance in the twenty-first century” we know how to use it” (133).Yet Latina sisters affiliated with predomi- (145). Many Hermanas leaders are con- another remarked,“Together we have nantly Euro-American orders would cerned that “while justice remains an the ability to plan and act — therefore make a fascinating subject for further integral part of the organizational goals, WE HAVE analysis. concrete ways to achieve justice on a POWER” (133). While on the broad scale have become more elusive in Perceptive read- whole Medina’s the past decade” (144). Referring to the ers will note a few volume justifiably current state of Hispanic ministry in the minor errors in acclaims Las United States, one of Medina’s sources Medina’s volume, Hermanas’ witness deftly notes that,“The most difficult such as her statement and transformative thing is the transition from minority to that famed liberation influence in the lives majority. No one knows how to manage theologian Father of Latinas, this is by that change. Until now it’s been the Gustavo Gutiérrez is no means solely a Hispanics, the poor, who have had to “a Peruvian bishop” celebratory volume. adapt, not those in power” (149).These (28). More substan- Medina consistently lines aptly delineate not just a challenge tively, she mistakenly notes the historical for Las Hermanas, but for all scholars identifies the conflicts and fissures and leaders of the U.S. Catholic Church Missionary Catechists in the organization, as we attempt to reimagine our present, of Divine Providence such as the leaders recent past, and proximate future. Both (MCDPs) as the reli- who left the organiza- the volumes of Medina and León are gious congregation tion over decisions welcome companions for those who which founded and like the refusal to seek to more deeply understand Latino oversees Our Lady of allow non-Latinas religion, shape its contours, and accentu- the Lake University full membership, the ate its contribution to U.S. church and in San Antonio, noting that in 1972 the extension of membership to Latina lay society. order and the university initially sup- women, the adoption of collaborative ported Las Hermanas with office space leadership models, and open discussion — Timothy Matovina but subsequently the fledgling organiza- of controversial issues such as abortion

Recent publications of interest include:

Nancy Tatom Ammerman, Pillars of Claire Hoertz describe lived faith, and documents how Faith:American Congregations and Badaracco, Quoting the media’s discussion of religion and Their Partners (University of California, God: How Media media groups impacts politics. 2005).At the close of the 20th century, Shape Ideas about the United States was, by a variety of Religion and Culture Linda L. Barnes and Susan S. Sered, measures, the most religious of modern (Baylor, 2005). Religion and Healing in America western nations.This sociological survey Combining voices of (Oxford, 2004).This book explores the examines the differences and similarities academics and jour- encounter between the medical estab- found in the more than 300,000 reli- nalists, this volume lishment and faith healing in the con- gious congregations throughout the argues that the relationship between temporary United States.The authors country.Ammerman argues that these media culture and religion is multi- discuss religious healing services, the faith communities and their diverse directional.The study illuminates how hospice movement, the immigration of spiritual traditions play a vital role in media culture shapes religious discourse faith healers from traditional societies, America’s pluralistic society. and behavior, analyzes how reporters

15

P UBLICATIONS and the place of those healers in the Congregations Survey, reports on the Francis X. Clooney, S.J., Divine Mother, medical landscape of the United States. data gathered from 1,236 congregations Blessed Mother: Hindu Goddesses and that reflect the diversity of the more the Virgin Mary (Oxford, 2004). James B. Bennet, Religion and the than 300,000 congregations in America. Clooney compares three famous Rise of Jim Crow in New Orleans Among its more surprising findings, the Christian Marian hymns to traditional (Princeton, 2005). Focusing on the study reveals that many congregations Hindu hymns about the goddesses Devi, largest city in the late 19th-century emphasize worship, religious education, Apir ami, and Sri Laskmi. Including American South, this book explores and the arts over the pursuit of charity translations of all the hymns, he explores how Protestant and Catholic churches or justice through social services or the differences between Christian and were affected by the emergence of politics. Hindu gender ideology, arguing that the Jim Crow laws. Utilizing newspaper study of Hindu goddesses could reveal accounts, church records, and personal David Chidester, Authentic Fakes: new insight into the Christian under- papers, Bennet challenges the assump- Religion and American Popular Culture standing of Mary. tion that churches easily fell into fixed (University of California, 2005). patterns of segregation. He shows that Chidester considers the role that fakery Pamela D. H. Cochran, Evangelical many congregations resisted segregation — in the guise of frauds, charlatans, Feminism:A History (New York well into the 20th century. inventions, and simulations — plays in University, 2005). Charting the emer- creating religious experience. He ana- gence of biblical feminism within evan- Howard Bleichner, View from the Altar: lyzes the lack of authenticity in a wide gelical Christianity, Cochran explores its Reflections on the Rapidly Changing range of subjects, including baseball, the theological development throughout the Priesthood (Crossroads, 2004).This book Human Genome Project, Coca-Cola, 1970s and examines how the question offers an interpretation of changes in rock ‘n’ roll, the rhetoric of Ronald of homosexuality led to an internal split Catholic seminary training over the Reagan, and the international “religion” in the movement. By renegotiating the last 40 years and a critical but hopeful of McDonald’s and Disney. Maintaining religious values which shape evangelical- overview of the state of the contempo- that religious fakes can do authentic ism, she argues, biblical feminists have rary priesthood.The study is based on religious work, Chidester provides an been at the center of transformations Bleichner’s own experience as a semi- interesting study of the religious dimen- both within conservative Protestantism nary teacher and on the observations sions of American popular culture. and within American religion more of priests and seminary colleagues. generally. Reflecting on recent events in the Brad Christerson, Michael Emerson, Catholic Church, he argues that much and Korie Edwards, Against All Odds: Charles W.Dahm, O.P., Parish Ministry of the sexual abuse that occurred in the The Struggle for Racial Integration in in a Hispanic Community (Paulist, 1970s and 1980s stemmed from inade- Religious Organizations (New York 2004). Dahm is the pastor at St. Pius V quate seminary formation between 1967 University, 2005). Recent research has in the Pilsen neighborhood, one of and 1980. indicated that churches are among the Chicago’s largest Hispanic parishes. He most segregated institutions in the discusses the challenges that face his Marc Bosco, Graham Greene’s Catholic country.This book attempts to catego- parishioners, including undocumented Imagination (Oxford, 2005).While most rize and analyze the difficulties faced by immigration, housing, lack of English- critics identify Greene’s early novels as churches who seek to develop or main- language proficiency, health risks, and his “Catholic” ones, Bosco argues that it tain integration.The authors provide six gang culture. He also outlines the reli- is his later novels that truly signal the case studies that examine the successes gious traditions and rituals of Mexican- fulfillment of his Catholic imagination. and failures of multicultural congrega- American Catholics, and suggests ways Bosco bases his argument on a detailed tions, and offer tangible suggestions on that members of the Hispanic commu- exploration of Greene’s engagement how churches can achieve integration. nity can be integrated into the wider with Pierre Teilhard de Chardin, Hans American Catholic Church without a Küng, Edward Schillebeeckx, and other Cindy Yik-yi Chu, The Maryknoll significant loss of their ethnic identity. theologians of the Second Vatican Sisters in Hong Kong, 1921-1969 Council. Bosco also discusses Greene’s (Palgrave, 2004). Between 1921 and Margaret Stieg Dalton, Catholicism, support of liberation theology. 1969, the U.S.-based Maryknoll sisters Popular Culture, and the Arts in founded the first American Catholic Germany, 1880-1933 (Notre Dame, Mark Chaves, Congregations in America female overseas mission in Hong Kong. 2005). From the late 19th century until (Harvard, 2004). More Americans In their ministry abroad, they served 1933, Germany’s advanced industrializa- belong to religious congregations as teachers, social workers and medical tion and modernization affected the (churches, synagogues, mosques, and caregivers. Chu argues that this work development and expansion of its mod- temples) than to any other kind of vol- in Hong Kong provided women with ern and popular culture. Dalton analyzes untary association. Chaves, the principal employment opportunities that they the place of Catholics and clergy within investigator in the 1998 National would not have had in the United States a German culture that was steeped in before 1960.

16 modernism, and examines German Warren Goldstein, William Sloane Linda B. Hall, Mary, Mother and Catholic attempts to create an alterna- Coffin, Jr.:A Holy Impatience (Yale, Warrior:The Virgin in Spain and the tive to the nationalistic Protestant cul- 2004). Examining the career of this Americas (University of Texas,2004). In ture that dominated the country in the widely-known and respected man, this comparative work, Hall analyzes the latter half of the 19th century. Goldstein discusses Coffin’s contribu- veneration of the Virgin Mary in both tions to American Christianity in his Spain and America from colonization to Gastón Espinosa,Virgilio Elizondo, and capacities as an activist, as a chaplain at the present.Among other topics, she Jesse Miranda, eds., Latino Religions and Yale, and as the pastor of the Riverside explores the indigenous encounter with Activism in the United States (Oxford, Church of New York City. Comparing Marian devotion, the significance of the 2005). Part of the Hispanic Churches in Coffin to Philip and Daniel Berrigan Virgin Mary in national independence American Public Life project, this book and their Catholic contemporaries, and political movements, and the role of discusses the interplay between religion Goldstein documents his commitment Marian devotion in the lives of contem- and civic engagement within historical to interfaith endeavors and outlines his porary Latin American immigrants in and contemporary Latino communities. prophetic positions on many controver- the United States. Comprised of 16 essays, the book high- sial issues related to social justice. lights important figures, movements, and James Hitchcock, The Supreme Court issues among Latinos, including Latina Alan Greer, Mohawk and Religion in American Life Catholic feminism, faith-based commu- Saint: Catherine (Princeton, 2004). In the first of a two- nity organizing, and the Mexican Tekakwitha and the volume analysis of the Supreme Court’s American Cultural Center. Jesuits (Oxford, approach to religion, Hitchcock pro- 2004). In the 1670s, vides a history of court decisions on Philip Goff and Paul Harvey, ed., a young Mohawk religious liberty.Although the court Themes in Religion and American woman named issued relatively few interpretations of Culture (North Carolina, 2004). Eleven Tekakwitha convert- the Constitution’s religious clauses prior chapters present topics and perspectives ed to Catholicism. to World War II, landmark cases did fundamental to an understanding of reli- Renamed Catherine (Kateri, in the set important precedents.The 1819 gion in America. Several essays focus on commom parlance of Native American Dartmouth College case protected pri- aspects of faith Catholics), she undertook a grueling vate religious education from state con- typical to most spiritual program of self-denial and died trol, and the several Mormon polygamy religious groups at age 24.Today she is revered as the cases established the principle that reli- (theology, prosely- patroness of ecology and the environ- gious liberty was restricted by the per- tization, supernatu- ment and is the first Native American ceived good of society. In the 1940s, the ralism, and proposed for sainthood. In this first crit- court expanded the scope of religious cosmology), while ical biography of Catherine, Greer liberty, barring public aid to religious others explore explores her life as it intersected with schools and forbidding most religious facets of American Claude Chauchetière, a French Jesuit expression in public schools. Hitchcock culture that often missionary who became her confessor also explores recent debates over the interact with American religion (race, and staunchest defender.Through this Pledge of Allegiance, school vouchers, ethnicity, gender, the state, the economy, dual biography, Greer illuminates the and the ban on government grants for science, diversity, and regionalism). Each intercultural encounter between the theology students, arguing that the rela- topical essay is structured chronological- French Jesuits and the Mohawks, tionship between the state and religion ly, and a glossary of basic religious exploring issues of body and soul, illness in this country is still fluid and terms, groups, and movements is and healing, and sexuality and celibacy. changing. included to facilitate classroom use. David D. Hall, ed., Puritans in the New Melissa Klapper, Jewish Girls Coming of Henry Goldschmidt and Elizabeth World:A Critical Anthology (Princeton, Age in America, 1860-1920 (New York McAlister, Race, Nation, and Religion in 2004).This collection of primary texts University, 2005). Drawing on multiple the Americas (Oxford, 2004).This col- explores the lived religion of Puritans. archival sources including diaries, letters, lection of essays examines the intersec- In his introduction, Hall provides an and memoirs, Klapper examines the role tion of race, religion, and nationality in overview of 17th-century New England of young Jewish girls both as agents of American history.Authors explore the Puritanism and surveys existing scholar- acculturation and guardians of tradition. following questions: How have global ship on the subject.The volume encom- Exploring their relationships, religious relations of power and inequality shaped passes lesser-known texts as well as training, and intellectual development, our definitions of race and religion? more familiar ones, including Mary she illuminates the ways in which How do race and religion influence Rowlandson’s captivity narrative,Anne Jewish girls’ adolescent experiences individual identity? How do marginal Bradstreet’s poetry, and William reflected larger issues relating to gender, communities use religion to combat Bradford’s Of Plymouth Plantation. ethnicity, religion, and acculturation. racism and inequality?

17 P UBLICATIONS

Charles Lippy, Do Real Men Pray? guarantee of religious freedom, the faith experiences of a contemporary Images of the Christian Man and Male McGarvie explains that it actually devel- congregation in Charleston, South Spirituality in White Protestant America oped more than half a century after the Carolina, offering a detailed examina- (University of Tennessee, 2005).While Bill of Rights was issued. He explores tion of the worship and ritual of a the historical study of spirituality has the process of disestablishment in Pentecostal Methodist church.While often concentrated on the female expe- New York,South Carolina, and New other studies focus on the relationship rience, Lippy’s analysis makes a case for Hampshire during the early national between southern black churches and the long history of male spirituality in period, showing that the separation of politics, this book concentrates on the America.Through an exploration of church and state came about slowly, role of religious experience in the subjects ranging from Cotton Mather amid contentious legal, intellectual, everyday life of ordinary individuals. to muscular Christianity, he outlines and religious debates. six images of masculine American Mark Noll, The Rise of Evangelicalism: Protestant spirituality: the dutiful patri- David Morgan, The Sacred Gaze: The Age of Edwards,Whitefield and the arch, the gentleman entrepreneur, the Religious Visual Culture in Theory and Wesleys (Intervarsity, 2004). In this first courageous adventurer, the efficient Practice (University of California, 2005). of a five-volume series, Noll charts the businessman, the positive thinker, and In this interdisciplinary study, Morgan emergence of evangelical Christianity the modern-day faithful leader. examines visual culture across religious in Britain and North America between traditions. Designed to provide useful 1730 and 1790. In addition to discussing Colleen McDannell, Picturing Faith: analytical categories for use in studying the central characteristics of evangelical- Photography and the Great Depression religious images and to advance the the- ism (emphasis on conversion, the Bible, (Yale, 2004). Drawing upon a sampling oretical underpinnings of the field, the missionary activity, and the centrality of of the approximately 164,000 photo- book explores how viewers absorb and the cross for atonement), Noll analyzes graphs that the federal government process religious imagery, and how such the role of gender and race in the commissioned between 1934 and 1943, experiences transform society, intellectu- movement and explores the effect that McDannell shows that religion has been al exchanges, and social relations. the revivals spearheaded by Edwards, largely overlooked in our historical Whitefield, and Wesley had on its devel- understanding of the Great Depression. Kristy Nabhan- opment and growth. The book includes images of rural Jews, Warren, The Virgin photographs of African-American of El Barrio: Marian John T. Noonan, Jr., A Church That Christians in Chicago and the South, Apparitions, Can and Cannot Change (Notre Dame, and pictures of charitable efforts under- Catholic 2005). Based on Noonan’s 2003-2004 taken by religious institutions to feed Evangelizing, and Erasmus Lectures at the University of the hungry and shelter the homeless. Mexican American Notre Dame, this book explores how Activism (New York Catholic moral teaching has changed Mary E. McGann, A Precious Fountain: University, 2005). over the centuries. Specifically, Noonan Music in the Worship of an African In December of 1988, Estela Ruiz of focuses on the historical development American Catholic Community South Phoenix began to see visions of of Church teaching on slavery, usury, (Liturgical Press, 2004).This ethno- the Virgin Mary.The apparitions trans- and divorce, arguing that change can graphic study explores the liturgical life formed the lives of Ruiz and her family occur without abandonment of gospel of Our Lady of Lourdes, an African- members, prompting them to create principles. American Catholic parish in San evangelical and social justice organiza- Francisco. McGann argues that the tions. Based on the author’s observations Farrell O’Gorman, Peculiar Crossroads: authentic Black and Catholic music of and interviews with the Ruiz family, the Flannery O’Connor,Walker Percy, and the parish not only enhances the com- book analyzes the formation of the Catholic Vision in Postwar Southern munity’s worship, but also influences evangelizing group, Mary’s Ministries, Fiction (Louisiana State University, the theological perceptions of the and the community reform group, 2004). In his study of two of the South’s congregation. ESPIRITU. Nabhan-Warren discusses most influential writers, O’Gorman the tensions between popular and offi- argues that the religiosity of O’Connor Mark Douglas McGarvie, One Nation cial piety, the pastoral needs of Mexican and Percy’s vision is precisely what Under Law:America’s Early National Americans, the fusion of Protestant and made them so valuable both as writers Struggles to Separate Church and State Catholic styles of worship, and the and social critics. He concludes that (Northern Illinois, 2004).The United international efforts of their ministry. O’Connor and Percy are best under- States’ commitment to separation of stood as transitional figures among church and state has affected the struc- Timothy Nelson, Every Time I Feel the southern fiction writers. Because of ture of its schools, its welfare system, and Spirit: Religious Experience and Ritual their Catholic vision, they were not its politics.While most people believe in an African American Church (New only more hopeful about the future that separation of church and state York University, 2004). Nelson examines than their contemporaries, but also more originated with the First Amendment’s

18 optimistic about the truth-telling capaci- During the “crisis years” between 1917 Thomas J. Steele, ed., The Alabados of ties of language and literature than their and 1945, members of the community New Mexico (University of New postmodern successors would be. experienced a series of assaults on their Mexico, 2005).Alabados, sacred Spanish religious principles, including both language hymns, were used to convey Robert Orsi, World Wars, New Deal innovations, and Roman Catholic doctrine in New Between Heaven and the Compulsory School Attendance Act. Mexico since its beginnings in colonial Earth:The Religious Pratt notes that challenges to their con- New Spain.This book presents 126 Worlds People Make scientious objector status led to the cre- alabados in English and Spanish, and the Scholars ation of the Amish Steering Committee organized by theme with extensive Who Study Them to promote the community’s interests. commentary. In addition to providing (Princeton, 2005). a convenient reference to the most Studying the reli- Kevin E. Schmiesing, Within the Market beloved and popular songs, Steele dis- gious devotions of Strife:American Economic Thought from cusses the origination and development Catholic men, women, and children in Rerum Novarum to Vatican II of the alabados of New Mexico. the 20th century, Orsi considers how (Lexington Books, 2004). Schmiesing peoples’ relationships with the Virgin examines Catholic views on economic Mary Sullivan, The Correspondence of Mary and the saints shape ties within questions between 1891 and 1962. Catherine McAuley, 1818-1841 (Catholic family and between community mem- Challenging the belief that Catholics University, 2004). In 1831, Catherine bers. Inflecting his scholarly analysis with were isolated in an intellectual ghetto, he McAuley founded the Sisters of Mercy an autobiographical voice, he explores argues that many Catholics were think- in Dublin, Ireland. In this annotated edi- the bonds that members of his own ing seriously about the Church’s rela- tion of more than 320 surviving letters Italian-American Catholic family estab- tionship to America’s political and to, from, or about McAuley, Sullivan lished with sacred figures. His grand- economic life throughout the Progressive transcribes and contextualizes her corre- mother’s devotion to St. Gemma Era, the New Deal, and the post-World spondence with family, bishops, and Galgani, for example, reflected and War II period. members of her order.The volume pro- shaped her own difficult life and the lives vides insight both into McAuley’s per- of her two sons.Throughout the book, Corwin E. Smidt, ed., Pulpit and sonal contributions to the Church in Orsi considers how scholars of religion Politics: Clergy in American Politics at Ireland and England, as well as the more occupy the ground in between belief the Advent of the Millennium (Baylor, long-ranging consequences of her con- and analysis. 2005). Focused on data gathered during gregation’s international expansion. the 2000 election, this collection of Peter J. Paris, et. al., The History of the essays examines the contemporary politi- Daphne C.Wiggins, Righteous Content: Riverside Church in the City of New cal behavior of American clergy.Various Black Women Speak of Church and York (New York University, 2004).This authors provide analysis of particular Faith (New York University, 2004). In collaborative work examines the history groups, including African Americans, this ethnographic study,Wiggins seeks of one of the most prominent liberal Jews, mainline Protestants, and Roman to delineate why Black women are loyal Christian congregations.The authors Catholics, and discuss the relationships to the Black Church. She addresses the examine historic moments at the between belief and behavior, religious spiritual sustenance women gain from Riverside Church in New York City communities and social activism, and their membership, their critiques of their (Martin Luther King, Jr., Desmond Tutu, theology and politics. worship communities, and their relation- Reinhold Niebuhr, and César Chávez ships to their traditionally male pastors. have all preached there), explore the Kevin P.Spicer, Resisting the Third Written for both scholars and pastors, illustrious careers of its senior ministers, Reich:The Catholic Clergy in Hitler’s the volume captures the experiences of and discuss the congregation’s shift from Berlin (Northern Illinois, 2004). In his Black women and suggests new direc- support of white Protestant hegemony study of Catholic clergy in Berlin, Spicer tions for future scholarship. to its advocacy of social justice and argues that the majority of priests quietly ecumenism. resisted the Nazi regime by offering W.Bradford Wilcox, Soft Patriarchs, New their parishioners an alternative to the Men: How Christianity Shapes Fathers Dorothy Pratt, all-encompassing rituals of National and Husbands (Chicago, 2004). In this Shipshewana: Socialism. He highlights the leadership look at contemporary religious and fam- Indiana’s Amish and protests of prominent clergy such ily life,Wilcox describes the different Community (Quarry as Bishop Konrad von Presying and family ideologies within evangelical and Books, 2004).This Monsignor Bernhard Lichtenberg, and mainline churches. Mainline Protestants, book is a social and outlines priests’ efforts to protect their he finds, are often “new men” focused cultural history of congregations from Nazi ideology. Spicer on egalitarian marital approaches, while one Indiana Amish also examines the “Brown Priests” who evangelical Protestants tend to be “soft community from its chose to support Nazism and discusses patriarchs” who support more traditional founding in 1841 until the present. Pratt the implications of that decision for the gender hierarchies within family struc- argues that the group’s isolation was vital church. tures. Ironically, he finds that the soft to its success in resisting assimilation to patriarchs are usually more emotional, the mass culture of modern America.

19 P UBLICATIONS dedicated, and domesticated than their America’s encounter with race, changing perceptions of youth home- secular and mainline counterparts. Christian efforts to build a holy com- lessness, as well as the rise and fall of the monwealth, and the transnational links Covenant House’s founder, Rev. Bruce David H.Wills, Christianity in the of American Christianity. Ritter, who was charged with sexual United States:A Historical Survey and abuse and financial misconduct in the Interpretation (Notre Dame, 2005). In Peter J.Wosh, Covenant House: Journey early 1990s. Using archival sources and this extended essay,Wills provides a of a Faith-Based Charity (University of oral interviews,Wosh analyzes Covenant broad overview of the history of Pennsylvania, 2004). Founded in New House’s evolution into an international Christianity in the United States. He York City in 1968,Covenant House is a enterprise, and examines the organiza- emphasizes the following themes: the charitable institution that ministers to tion’s ongoing relationship with the diversity and pluralism of American homeless and runaway youth in North media. Christianity, the role of religion in and Central America.Wosh explores the

Recent journal articles of interest include:

David Badillo,“Mexicanos and Suburban Elaine Clark,“Catholics and the Michael A. Flannery,“Healers at the Pool Parish Communities: Religion, Space Campaign for Women’s Suffrage in of Bethesda: Christian Faith in Anglo- and Identity in Contemporary Chicago,” England,” Church History 73, no. 3 American Medical Practice,” Fides et Journal of Urban History 31, no. 1 (September 2004): 635-65. Historia (summer/fall 2004): 19-34. (November 2004): 23-46. Daniel A. Cohen,“Passing the Torch: Ralph Frasca,“The Federal Government Elliott R. Barkan,“America in the Hand, Boston Firemen,‘Tea Party’ Patriots, Suppresses a Catholic Seminary Homeland in the Heart:Transnational and the Burning of the Charlestown Newspaper,” American Catholic Studies and Translocal Immigrant Experiences Convent,” Journal of the Early Republic 24, 115, no. 4 (winter 2004): 1-20. in the American West,” Western Historical no. 4 (winter 2004): 527-86. Quarterly 35, no. 3 (autumn 2004): Charles R. Gallagher,“The Catholic 331-54. Kathleen Sprows Cummings,“‘We Owe Church, Martin Luther King Jr., and the it to our Sex as Well as our Religion’: March in St.Augustine,” Florida Historical Robert E. Barron,“Why Bernard The Sisters of Notre Dame De Namur, Quarterly 83, no. 2 (fall 2004): 149-72. Lonergan Matters for a Pastoral People,” the Ladies Auxiliary, and the Founding Chicago Studies 43, no. 3 (fall/winter of Trinity College, 1898-1904,” American Philip Gleason,“Boundlessness, 2004): 240-51. Catholic Studies 115, no. 4 (winter 2004): Consolidation and Discontinuity 21-36. between Generations: Catholic Seminary Ann Braude,“A Religious Feminist — Studies in Antebellum America,” Church Who Can Find Her? Historiographical Heather D. Curtis,“Visions of Self, History 73, no. 3 (September 2004): Challenges from the National Success and Society among Young Men 583-612. Organization of Women,” Journal of in Antebellum Boston,” Church History Religion 84, no. 4 (October 2004): 73, no. 3 (September 2004): 613-34. Philip Gleason,“Thomas T. McAvoy, 555-72. C.S.C, Some Informal Reflections,” Michel Despland,“The Indians of American Catholic Studies 115, no. 4 Jon Butler,“Religion in New York City: the Saint Lawrence Valley and their (winter 2004): 59-68. Faith That Could Not Be,” U.S. Catholic Religion:An Essay on Four Centuries of Historian 22, no. 2 (spring 2004): 51-62. Scholarship in French,” Studies in Religion Sr. Madeline Grace, C.C.V.I.,“Under 32, no. 4 (2003): 461-84. the Shadows of Death:The Spiritual Joseph E. Capizzi,“For What Shall We Journeys of Jean de Brebeuf and Isaac Repent? Reflections on the American Leonard Dinnerstein and David M. Jogues,” American Catholic Studies 115, Bishops,Their Teaching and Slavery Reimers,“John Higham and no. 3 (fall 2004): 51-64. in the United States, 1839-1861,” Immigration History,” Journal of American Theological Studies 65, no. 4 (December Ethnic History 24, no. 1 (fall 2004): 1-25. Michael J. Guerra,“Catholic Schools in 2004): 767-91. the United States:A Gift to the Church John T. Donovan,“The American and a Gift to the Nation,” Seminarium Nicholas P.Ciotola,“Italian Immigrants Catholic Press and the Cold War in Asia: 46, no. 1-2 (January-June 2004): 97-114. in Albuquerque, 1880-1930:A Study in The Case of Father Patrick O’Connor, Western Distinctiveness,” Journal of the S.S.C (1899-1987),” American Catholic West 43, no. 4 (fall 2004): 41-8. Studies 115, no. 3 (fall 2004): 23-50.

20 Thomas A. Guglielmo,“Encountering Thomas S. Kidd,“‘The Very Vital Breath James M. O’Toole,“The O’Connell the Color Line in the Everyday: Italians of Christianity’: Prayer and Revival in Century: From Triumph to Tragedy in in Interwar Chicago,” Journal of American Provincial New England,” Fides et Catholic Boston,” U.S. Catholic Historian Ethnic History 23, no. 4 (summer 2004): Historia 36, no. 2 (summer/fall 2004): 22, no. 2 (spring 2004): 45-50. 45-77. 19-34. Peter C. Phan,“Cultures, Religions, and David G. Hackett, Laurie F.Maffly-Kipp, Jeanne Halgren Kilde,“Urbanization Power: Proclaiming Christ in the R. Laurence Moore, Leslie Woodcock and Transformations in Religious United States Today,” Theological Studies Tentler,“Forum:American Religion and Mission and Architecture,” U.S. Catholic 65, no. 4 (December 2004): 714-40. Class,” Religion and American Culture 15, Historian 22, no. 2 (spring 2004): 13-32. no. 1 (January 2005): 1-29. Doug Rossinow,“The Radicalization of Amy Koehlinger,“‘Let Us Live for the Social Gospel: Harry F.Ward and Kenneth J. Heineman,“Iron City Those Who Love Us’: Faith, Family and the Search for a New Social Order, Trinity:The Triumph and the Trials of the Contours of Manhood Among the 1898-1936,” Religion and American Catholic Social Activism in Pittsburgh, Knights of Columbus in Late Culture 15, no. 1 (January 2005): 63-106. 1932-1972,” U.S. Catholic Historian 22, Nineteenth-Century Connecticut,” no. 2 (spring 2004): 121-45. Journal of Social History 38, no. 2 (winter Carlo Rotella,“‘As If to Say ‘Jeez’: 2004): 455-69. Blight and Ecstasy in the Old Lawrence Hennessey,“John Courtney Neighborhood,” U.S. Catholic Historian Murray: Discipleship as Civilized Tracy Neal Leavelle,“Geographies of 22, no. 2 (spring 2004): 1-12. Conversation,” Chicago Studies 43, no. 3 Encounter: Religion and Contested (fall/winter 2004): 252-70. Spaces in Colonial North America,” Beryl Satter,“‘Our Greatest Moments American Quarterly 56, no. 4 (December of Glory Have Been Fighting the Scott Hoffman,“Maps and Tapestries: 2004): 913-43. Institutions We Love the Most’:The Claiming the Sacred and Defining the Rise and Fall of Chicago’s Interreligious Secular in America’s Cities,” Journal of Paul Misner,“Catholic Labor and Council on Urban Affairs, 1958-1969,” Urban History 31, no. 2 (January 2005): Catholic Action:The Italian Context of U.S. Catholic Historian 22, no. 2 (spring 249-57. Quadragesimo Anno,” Catholic Historical 2004): 33-44. Review 90, no. 4 (October 2004): William Issell,“‘The Catholic 650-74. Edward Schmitt,“A Vocation for Internationale’: Mayor Joseph Alioto’s Neighborliness:Anna McGarry’s Quest Urban Liberalism and San Francisco Maria Möller and Kathryn E.Wilson, for Community in Philadelphia,” U.S. Catholicism,” U.S. Catholic Historian 22, “Images of Latino Philadelphia:An Catholic Historian 22, no. 2 (spring no. 2 (spring 2004): 99-120. Essay in Photographs,” Pennsylvania 2004): 81-98. Magazine of History and Biography 128, Randal Jelks,“Religious Dimensions of no. 4 (October 2004): 385-98. David P.Setran,“‘Morality for the the American Civil Rights Movement,” Democracy of God’: George Albert Coe Church History 73, no. 4 (December Marian Mollin,“Communities of and the Liberal Protestant Critique of 2004): 828-33. Resistance:Women and the Catholic American Character Education, 1917- Left of the Late 1960s,” Oral History 1940,” Religion and American Culture 15, Peter J. Kastor,“‘Young Men and Review 31, no. 2 (summer/fall 2004): no. 1 (January 2005): 107-44. Strangers’: Institutions, Collaborations, 29-52. and Conflicts in Territorial Louisiana,” Cornelia F.Sexauer,“A Well-Behaved Journal of the West 43, no. 3 (summer Mary E. Odem,“Our Lady of Woman Who Made History: Sister 2004): 13-22. Guadalupe in the New South: Latino Mary Antona’s Journey to Selma,” Immigrations and the Politics of American Catholic Studies 115, no. 4 Russell A. Kazal,“The Interwar Origins Integration in the Catholic Church,” (winter 2004): 37-58. of the White Ethnic: Race, Residence, Journal of American Ethnic History 24, no. and German Philadelphia, 1917-1939,” 1 (fall 2004): 26-57. William M. Shea,“Biblical Christianity Journal of American Ethnic History 23, no. as a Category in Nineteenth-Century 4 (summer 2004): 78-131. Carl R. Osthaus,“The Work Ethic of American Apologetics,” American the Plain Folk: Labor and Religion in Catholic Studies 115, no. 3 (fall 2004): Todd Kerstetter,“‘That’s Just the the Old South,” Journal of Southern 1-22. American Way’:The Branch Davidian History 70, no. 4 (November 2004): Tragedy and Western Religious 745-82. History,” Western Historical Quarterly 35, no. 4 (winter 2004): 453-72.

21 P UBLICATIONS

Victor Vasquez,“The Development of W.Bradford Wilcox, Mark Chaves, Janet E.Worrall,“The Impact of the Ku Pan-Latino Philadelphia, 1892-1945,” David Franz,“Focused on the Family? Klux Klan and Prohibition on Denver’s Pennsylvania Magazine of History and Religious Traditions, Family Discourse, Little Italy,” Journal of the West 43, no. 4 Biography 128, no. 4 (October 2004): and Pastoral Practice,” Journal for the (fall 2004): 32-40. 367-84. Scientific Study of Religion 43, no. 4 (December 2004): 491-504. Richard A.Warren,“Displaced ‘Pan- Americans’ and the Transformation of the Catholic Church in Philadelphia, 1789-1850,” Pennsylvania Magazine of History and Biography 128, no. 4 (October 2004): 343-66.

UPCOMING EVENTS AT THE CUSHWA CENTER Cushwa Center Lecture Seminar in American American Catholic

Patrick Allitt, Emory University Religion Studies Seminar “Catholics and the Intellectual Life Leslie Woodcock Tentler, author of in Late 20th-Century America” L.E. Hartmann-Ting, Catholics and Contraception:An American Friday, September 9, 4:00 p.m. “‘A Message to Catholic Women’: History (Cornell, 2004). Location T.B.A. Laywomen, the National Catholic School of Social Service, and the Commentators: Expression of Catholic Influence in Una Cadegan, University of Dayton American Life, 1919-1947” Maura Ryan, University of Notre Dame Respondent: Saturday, September 10, 2005, 9:00 a.m. Jeanne Petit, Hope College - noon, McKenna Hall, Center for Continuing Education October 6, 2005, 4:15 p.m. 1140 Flanner Hall Hibernian Lecture

Ellen Skerrett “Creating Scared Space and Reclaiming Irish Music and Art in Chicago” November 18, 2005, 4:00 p.m. Location T.B.A.

22 AMERICAN CATHOLIC STUDIES NEWSLETTER

S U B S C R I P T I O N S

___ Two years — $12 ___ Three years — $15 ___ Working Papers — $5 each (check titles below)

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

Name ______

Address ______

City ______State______Zip ______

E-mail ______

Working Paper Series News Items for Newsletter (Current position, research interests, etc.): l Gina Marie Pitti,“‘A Ghastly International Racket’:The Catholic Church and the Bracero Program in Northern California, 1942-1964” — fall 2001 ______l Jason Kennedy Duncan,“The Great Chain of National Union: Catholics and the Republican Triumph” — spring 2002 ______l Deirdre Moloney,“Transnational Perspectives in American Catholic History”— fall 2002 ______l Kristy Nabhan-Warren,“Crafting an American Catholic Identity: Mary’s Ministries and Barrio-Based Evangelization, 1988-2002” — spring 2003 ______

l R. Bentley Anderson, S.J.,“Father Knows Best: Prelates, Protest, and Public Opinion” — fall 2003 ______

l Mary Henold,“Gluttons for Dialogue:The American Catholic Feminist Movement on the Eve of Disillusionment, 1975-78”— spring 2004

l Timothy B. Neary,“Taking it to the Streets: Catholic Liberalism, Race, and Sport in Twentieth-Century Urban America”— fall 2004

23 £ THE CUSHWA CENTER FOR THE STUDY OF AMERICAN CATHOLICISM

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

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

Nonprofit Organization U.S. Postage PAID AMERICAN CATHOLIC STUDIES Notre Dame, Indiana NEWSLETTER Permit No. 10

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

24