AMERICAN CATHOLIC STUDIES NEWSLETTE R CUSHWA CENTER FOR THE STUDY OF AMERICAN CATHOLICISM When Faith and Reason Meet: The Legacy of John Zahm, C.S.C. David B. Burrell, C.S.C.

hen the Library which more people have lost their lives the party. It is not that Zahm’s talents of Congress to pseudo-scientific ideologies than did went completely unrecognized. In 1887, began planning in the rest of human history, he moved Indiana University’s president had invited its millennial to correct both lacunae. He chose a him to speak on “the Catholic Church symposium in philosopher to comment on religion, and modern science” at Indiana W 1999, librarian the current archbishop of Chicago, University. One local reviewer was James Billington consulted the agenda Cardinal Francis George, O.M.I., whose impressed enough to comment that for the previous centenary celebration prognosis for the central religious issue “unlike many a Protestant minister, only to find that there had been no rep - in 21st century — dialogue between Father Zahm knew what he believed, resentative of religion or the arts on the Catholics and Muslims — would high - where he got his belief, and how to program. The mindset prevailing in light the relevance of the subject even sustain himself in the same.” Southern 1899 apparently had trusted that “sci - more decisively. But let us first focus on Indiana was far from Washington, ence” would suffice to lead humankind the climate in 1899, when Notre Dame’s however, and such trenchant criticism along the march of progress so evident John Zahm had found a persuasive voice of the de facto religious establishment since reason had displaced obscurantism. for articulating the integrity of rational may have been even less tolerated in And if romanticism’s widespread reac - inquiry in scientific investigation while the nation’s capital, so omission proved tion to reason’s incapacity to respond to expounding the complementary guid - a more suitable strategy for the repre - the yearnings of the human soul had ance of faith. sentatives of the intellectual elite at the failed to move these representatives of In retrospect, Zahm’s presence Library of Congress in 1899. the Enlightenment to include the arts, could have proved illuminating to that Aside from a residence hall bearing the complementary stirrings of the august gathering at the Library of his name, omission has characterized the “Great A wakening” would doubtless Congress. But in 1899, Notre Dame was University of Notre Dame’s treatment have elicited yet more formidable fears far from the university which he would of Zahm as well. Ralph Weber’s Notre of the specter of religion. As Billington prod it to become, and of course a Dame’s John Zahm: American Catholic invited people to reflect on a century in Catholic priest could only have spoiled Apologist and Educator, which was published in 1961, is the only existing critical biography. Historians of science I N S I D E have “discovered” his forays into evolu - tion at the end of the 19th century, Cushwa Center Activities ...... 2-6 finding them genuinely ground-breaking. Announcements ...... 10 A generation or two separates me from Zahm, but after completing 42 years Publications: In Search of Chicano Catholic History: Mario T. García, Católicos: Resistance and Affirmation in Chicano Catholic History ...... 11-18 of service to Notre Dame in teaching, Upcoming Events ...... 18 see When Faith and Reason Meet: The Legacy of John Zahm, C.S.C., page 7

VOLUME 36 NUMBER 1SPRING 2009 CUSHWA CENTER ACTIVITIES

In response to Tweed’s questions, on women in the Church of God in Seminar in Brekus opened the discussion by noting Christ, she more frequently found American Religion disagreements among the contributors sources “in somebody’s closet” than in over the level of women’s acceptance in an archive. Finally, Butler commented On September 20, the Seminar in religion and history. She suggested that on the importance of studying conser - American Religion discussed The religious historians are often marginal - vative as well as liberal women, citing Religious History of American Women: ized in part because of their failure to her own efforts to reclaim the stories Reimagining the Past (North Carolina, engage theoretical models for under - of women “saying no.” 2007), a collection of essays edited by standing history. This phenomenon Nabhan-Warren observed that Catherine A. Brekus. Three of the vol - underlies what Brekus characterized as some women’s history has “detached umes’ contributors joined Brekus to an unacknowledged “crisis in the field” women from the men in their lives.” form a panel. Anthea Butler, assistant over causation and agency, in which Admitting that this may have been professor of religion and classics at the scholars uncritically accept poor models a necessary first step in uncovering University of Rochester, contributed of “how things happen.” In her response women’s voices, Nabhan-Warren “Unrespectable Saints: Women of the to Tweed’s opening comments, suggested that it now works against Church of God in Christ.” Kathleen Cummings noted that because many women’s inclusion in larger narratives. Sprows Cummings, associate director of readers still dismiss books that include Brekus seconded this observation, the Cushwa Center and assistant profes - “women” in their titles, authors need to commenting that this model of writing sor in the Department of American think deliberately about how to pitch about women alone might be an imita - Studies at the University of Notre Dame, is the author of “The ‘New Woman’ at the ‘University:’ Gender and American Catholic Identity in the Progressive Era.” Kristy Nabhan-Warren, assistant profes - sor of American religions at Augustana College, contributed “Little Slices of Heaven and Mary’s Candy Kisses: Mexican American Women Redefining Feminism and Catholicism.” Tom Tweed, the Shive, Lindsay, and Gray Professor in the Department of Religious Studies at the University of Texas at Austin, served as commentator. Tweed opened the discussion with three “deceptively simple” questions: Who “does” gender, and what would doing gender mean? Is Brekus correct Kristy Nabhan-Warren, Catherine A. Brekus, Kathleen Sprows Cummings, and Anthea Butler in suggesting that women's history has not yet gained full acceptance within the fields of either religion or history? their work to a broader audience. She tion of the faulty traditional model of And finally, if she is correct, what are also pointed to the problem of women’s writing about men alone. the causes of that exclusion and the best invisibility; in her own study of The audience discussion opened strategies for overcoming it? Offering American Catholicism, for example, the with a brief conversation on how his own reflections on these questions, fact that nuns pursued self-effacement women's history plays into the narratives Tweed wondered how variables such and humility makes them much less of secularization and Americanization. as age and academic discipline might likely than priests or bishops to be Sarah McFarland Taylor of Northwestern affect how each individual would included in the historical record. University emphasized the importance answer these questions. Tweed praised Building on Cummings’ comments, of incorporating unusual or unwritten Brekus’ introduction to the volume, Butler observed that writing on an sources into women’s history. Butler which suggests several possible reasons understudied topic is made more diffi - noted that material culture may point why female subjects are so often over - cult by the need to transcend readers’ to differences in religion across ethnic, looked in religious studies and history. pre-existing biases. Butler also noted the racial, and gender boundaries and may Finally, Tweed posited that all people greater logistical challenges inherent in show how religious practice differs from who study religious history in some writing women’s history in general and doctrine. Nabhan-Warren noted how way must also study gender, whether African-American women’s history in bodies and bodily decorations such as they acknowledge it or not. particular. In the case of her research tattoos can also be important resources.

2 The discussion moved next to feminism “Women, Religion and Agency: Some example, Brekus pointed out they and gender within religious groups, as Reflections on Writing American usually choose white, Protestant well as how ethnicity plays into this Women’s Religious History.” Brekus is a “crusaders” who helped create change issue. David Harley wondered how professor of the History of Christianity within these structures. The equation secularization in the academy itself at the University of Chicago Divinity of agency with resistance has led to the might have affected women and School and an associate faculty member underrepresentation of conservative American religious history. in Chicago’s Department of History. women who supported rather than Linda Przybyszewski introduced a Her current project, “Sarah Osborne’s challenged existing social structures. new thread to the discussion by suggest - World: The Rise of Evangelicalism in Noting that these assumptions also affect ing that it may be more advantageous to Early America,” studies 18th-century the way enslaved and minority women use questions rather than concepts when American religion through the manu - are represented in history, Brekus sug - developing a study. In response to a script diaries of an American woman. gested that a more expansive view of question from Rachel Wheeler, panelists She also recently edited The Religious agency might result in more inclusion reflected on the virtues of identifying History of American Women: Reimagining of other underrepresented groups in oneself as a gender or a religious histori - the Past (North Carolina, 2007), the American historical narratives. an and on the relative benefits of using focus of the fall 2008 Seminar on Brekus went on to comment on theory. This led to an extended discus - American Religion. Building on her the challenge of considering both indi - sion of the self-conscious versus non- introduction to this volume, Brekus’ viduals and groups in religious history, self-conscious approach to research and lecture offered thoughts on “what it particularly in social histories that rely writing. Tweed, in particular, emphasized means to write about women as agents on quantitative analysis. She criticized the importance of thinking carefully of historical change” without reducing scholars who assume that women who about agency and relationality in history their history to “narratives of liberation.” act in support of their cultures are and religion. Mark Noll raised the ques - In her lecture Brekus sought to somehow “constrained or damaged,” tion of whether the concept of writing reconceptualize women’s agency in arguing that an extensive focus on the “an American religious history is itself American history, suggesting that a oppressive weight of a given culture fails problematic,” noting how each of the broader understanding of agency might to explain the changes that the female essays in the volume focuses on a specif - foster more integration of women into members of that culture were able to ic denomination. Seminar participants religious history. She opened with two effect. American religious historians, she affirmed the need for all scholars to anecdotes that illustrate extreme contended, seem to be trapped between acknowledge the plurality inherent in approaches to understanding the role “either denying or romanticizing American religion. of women in history. In the first, a women’s agency.” Malachy McCarthy of the Claretian scholar denied women’s role as historical In response to these problems, Archives introduced the topic of belief agents by asserting that they are only Brekus offered five ways that women’s and its relationship to the study of reli - “cheerleaders” to male actors; at the agency in American religious history gious history, which prompted several opposite pole, a historian of women might be redefined. First, agency should comments from the panelists and the dismissed more well-known male figures be seen as existing on a continuum. audience that emphasized the need to with the comment “who cares about Second, not just change but also “repro - take faith and morality seriously when Thomas Jefferson?” Both of these duction of social structures” should undertaking religious research. In its comments, Brekus argued, pointed to be included in the concept of agency. final segment, the discussion focused on common problems in the writing and Third, the agency of small-scale actions, the relative challenges and benefits of teaching of religious history, and each no matter how subtle or modest, being an insider or an outsider to one’s present “a fractured picture of women should be recognized along with more subject. Przybyszewski commented that in America’s religious past.” Brekus all of the contributors to the volume noted that even the most comprehensive were women, and the seminar discussed textbooks in American religious history how welcoming the field of women’s mention few women and that even religious history has been to male schol - these texts tend to separate women’s ars. Has this varied across generations? history from the general narrative. Is it better for both men and women to Despite women’s overwhelming domi - study women’s history? Should histori - nance in the pews, most religious histo - ans only study religions to which they rians still implicitly consider women to do not — or alternately, do — belong? be “religious outsiders.” The panelists concluded by expressing Brekus connected women’s margin - their optimism that a plurality of per - al ization in history to scholars’ assump - spectives will enrich the field. tions about agency. For historians, she argued, “the word agency has become virtually synonymous with emancipa - Cushwa Center Lecture tion, liberation, and resistance.” By this definition, an agent must act against the The fall 2008 Cushwa Center Lecture, Catherine A. Brekus existing structures of his or her society. held on September 18, featured When textbooks mention women, for Catherine Brekus speaking on the topic, 3 C USHWA C ENTER A CTIVITIES grandiose efforts — an approach that tory of American religion and history of would allow for collective actions as well prayer in America, Mark Noll wondered as individual ones. Next, Brekus proposed whether a more specific focus on reli - that even the agency of powerful individ - gious practice might lead to more inclu - uals should be considered social, noting sion of women as historical subjects. that no person is entirely autonomous. A discussion of this question concluded Finally, Brekus challenged “the implicit the event. association of agency with freedom and emancipation,” suggesting that changes created by conservative women also American Catholic represented important historical actions. Studies Seminar In her concluding remarks, Brekus noted that structure and agency are always Kathleen Holscher presented her paper intertwined, even in the area of religion. “Captured!: Catholic Sisters, Public The “historical moment” affects every Education, and the Mid-Century Kathleen Holscher historical actor. Agency, Brekus conclud - Protestant Campaign against ‘Captive ed, “always exists in a dialectical relation - Schools’” at the American Catholic ship to structure.” Recognizing this, she Studies Seminar on October 14. Catholic Welfare Conference, and the argued, would help historians to both Holscher is a member of the Depart- Catholic sisters themselves. Of the 13 avoid exaggerating women’s place in reli - ment of Theology and Religious Studies orders of women religious represented gious history and to confront the real at Villanova University, and her paper in the area, Holscher chose to focus on oppression of many historical women. was drawn from her dissertation, which the most prominent, a community of Women of all political and religious per - she recently completed at Princeton Dominicans originally from Grand suasions could then be included as agents University. Linda Przybyszewski, associ - Rapids, Michigan. An individual’s “sense in American religious history. ate professor of history at the University of separation,” she argued, was shaped In the question-and-answer period of Notre Dame, responded to Holscher’s not only by outside pressures but also that followed the lecture, Jeanne Petit paper. by ethnic and religious identity. Holscher pointed out that historians of American In 1947, there were 130 Catholic ended her introductory comments by women have recently paid more attention sisters teaching in public schools in asking for the participants’ input on the to agents who supported existing struc - New Mexico (and about 2,000 nation - paper’s tone: did the discussions of anti- tures. Might this lead them to be more ally). Protestants and Other Americans Catholic prejudice portray POAU in an inclusive of religion in their narratives? United for Separation of Church and excessively negative manner? Brekus responded with a cautious “yes,” State (POAU), a group founded in Responding to this point, pointing out that the increasing power Washington, D.C., in 1948, organized Przybyszewski insisted that Holscher’s conservative religious women wield in protests against these “captive” schools, tone was not sufficiently “anti-Protestant.” contemporary American society is driving institutions that they believed had been Praising Holscher’s “fascinating account of this shift. Pointing to the pra ctical diffi - taken over by the Catholic Church. popular constitutionalism,” Przybyszewski culties of writing a woman-centered Holscher’s paper focused on Zellers v. noted that legal scholars often overlook history of American religion, Jay Dolan Huff, a court case that originated in the significance of cases such as Zellers v. asked Brekus to describe the first chapter Dixon, New Mexico, which eventually Huff because they were settled on the of such a study. Admitting that this was a barred nuns in religious garb from state level. Yet these types of cases, which daunting task, and allowing that she had teaching in the state’s public schools. garnered enormous local attention, could no simple answer at this point, Brekus did Even after the ruling, POAU would be more important than many U. S. say that she would almost certainly open continue to use Zellers as propaganda. Supreme Court cases in understanding the chapter with “the story of an ordinary In 1959, the organization released how these issues were understood by person.” Next, Krista Duttenhaver asked Captured, a film that was based on the ordinary Americans. Przybyszewski also how Brekus would balance a recognition events in Dixon and was screened over complimented Holscher for moving of the constraints of a society in the his - 1,000 times in the first year. By 1960, beyond strict analysis of constitutional torical moment with an acknowledgment POAU boasted 100,000 members. doctrine, and suggested that other histori - of the agency of conservative women. Holscher’s larger project explores ans of church-state relations would do Brekus suggested that while these two how members of different communities well to emulate this strategy. things were not mutually exclusive, the in mid-century Dixon made sense — Responding next to Holscher’s key would be to pay close attention to or, alternatively, had difficulty making examination of POAU, Przybyszewski how we evaluate agency within a particu - sense — of the legal principle of separa - compared its unprofessional, “shotgun” lar context. Brekus and Suellen Hoy then tion. Each chapter examines a different approach to the more pointed, “high- discussed the complications in studying a constituency involved in the conflict: powered rifle” method of the American group of women with whom one might POAU, New Mexico Hispanics (both Civil Liberties Union. This difference disagree. In distinguishing between a his - Catholic and Protestant), the National in approach suggests that POAU fought

4 to win on a local level rather than to appeared in POAU briefs and ones that The first part of the book focuses take a case to the Supreme Court. were written by the Ku Klux Klan in on 1700 to 1840, a period that Dolan Przybyszewski questioned Holscher’s another famous court case relating to characterized as “the forgotten era” of terminology, suggesting that the word Catholic education, Pierce v. the Society Irish American history. He noted that “separation” may be too broad and of Sisters. The seminar concluded with the story of the Irish to America in the should be replaced with “theory” of a discussion initiated by Charles Strauss 18th century is not primarily a Catholic church and state. Przybyszewski also and Matovina on Catholic support — narrative, as about 75 percent of the noted that POAU’s clear targeting of real and perceived — of fascism and Irish who immigrated to North Catholic (not Protestant) influence in communism during this time period, America prior to 1776 were Protestants. public schools ties into fears of authori - and the anti-Catholicism that it may Most of the Irish in the American tarianism in the period and efforts to have generated. colonies settled along the frontier of “domesticate” Catholics in popular western Pennsylvania, eventually migrat - culture, especially in film. Finally, ing to Virginia and the Carolinas, Przybyszewski wondered about the Hibernian Lecture although a sizeable number settled in religious and ethnic demographics of major colonial cities. Philadelphia, a On October 31, Jay P. Dolan, professor Dixon. What did the Hispanic commu - major seaport at this time, was home emeritus in the Department of History nity think about the lawsuit and about to many Irish merchants, lawyers, and at the University of Notre Dame, deliv - nuns teaching in public schools? If the professionals, as well as a middle class ered the 2008 Hibernian Lecture. POAU propaganda film was intended to of artisans and shopkeepers. William Professor Dolan spoke about his recently appeal to Hispanics, presumably it would Johnson, a wealthy fur trader in New published book, The Irish Americans have been in Spanish. But would it have York’s Mohawk Valley, and Charles (Bloomsbury, 2008). A record crowd presented a more favorable portrait of Carroll, a Maryland landowner who attended the lecture, which was held in the nuns? Holscher responded briefly by became the only Roman Catholic to the Eck Visitor’s Center Auditorium. observing that Dixon’s population was sign the Declaration of Independence, Professor Dolan explained how his divided equally among Catholics and are two Irish Americans profiled in this own family history shaped his views on Protestants, and by noting that support section. the Irish-American experience. His for nuns as public school teachers fell The Great Famine in Ireland trans - parents, Margaret Reardon and Joseph along religious rather than ethnic lines. formed Irish emigration. Of the 1.5 Dolan, were born to working-class Irish Timothy Matovina opened the million people who abandoned Ireland households in Bridgeport, Connecticut. wider discussion by wondering how the during the famine years (1845-51), the They were married in 1929, had two popular conception of New Mexico vast majority traveled to the United sons, and moved to a house in nearby as exotic, missionary territory outside States. Unlike the migrants of the 18th Fairfield in 1936. Both had vivid mem - the boundaries of mainstream America century, the famine Irish settled in cities. ories of the Great Depression. Margaret may have impacted perceptions of the They were poor, unskilled, and over - worked as a secretary at an investment Dixon case nationally. After Sprows whelmingly Catholic. From this point banking firm, and often retold the Cummings raised the issue of the sisters’ on, religion became a major fault line story of the Great Crash of 1929, while habits, which had been the main source in Irish America. Whereas a much more Joseph’s a restaurant collapsed during the of contention in Dixon, participants dis - tolerant environment had existed in the early 1930s. By 1944, though, he was cussed other cases that involved struggles colonial and early national period, a able to purchase a bar in Bridgeport, over religious dress. Providing a contem - sectarian spirit would sharply divide which he renamed Dolan’s Corner. This porary parallel, Dixie Dillon cited the the Irish community into Catholics and marked the beginning of the Dolan decision of French Muslims to send their Protestants. In his exploration of Irish family’s rise to financial solvency and children to Catholic schools in response Catholicism during this period, Dolan success. Dolan suggested that his family’s to the government’s ban on veils in discusses the Irish dominance of the journey up the economic escalator after public schools. American Catholic Church. In 1900, World War II paralleled the rising for - Seminar participants discussed the two thirds of American bishops were tunes of many Irish Americans. By the possible tensions for the religious sisters of Irish descent. Many nuns were also 1960s, the Irish had become one of between teaching in public and parochial the most prosperous and best educated schools. Jeffrey Bain-Conkin wondered ethnic groups in the United States. whether the Cold War-era insistence Dolan’s interest in writing a history that the U.S. was a “Christian Nation” of the Irish in America stemmed not lent a certain irony to this attack on a only from his Irish roots but also from Christian (although Catholic) influence the 18 years he spent teaching a popular in a public school. course on the subject at the University A continuing discussion of the of Notre Dame. When he retired from paper’s tone led to reflections on the teaching in 2004, he began work on this challenge of respecting all parties while project full time, and his book is the first still identifying anti-Catholicism. In general history of Irish Americans to response to a question from Sprows appear since the publication of William Cummings, Holscher minimized Shannon’s The American Irish in 1963. similarities between the language that Jay P. Dolan

5 C USHWA C ENTER A CTIVITIES

Irish. Dolan profiles Sister Mary Irene arrival and acceptance in the United Rebecca Berru Davis, Graduate Fitzgibbon, who opened New York’s States. Theological Union, “‘More Than a Foundling Asylum in 1860 and became In the book’s conclusion, Dolan Hyphen’: E. Charlton Fortune — one of New York’s most beloved figures. described how the Irish moved to the Liturgical Artist of the Early Twentieth Irish Catholic nuns like Sister Irene pro - suburbs, detached themselves from the Century American Liturgical vided much-needed social services to an big-city Catholic parish and diminished Movement.” impoverished population. At the time their sense of ethnic identity. In this she opened the Foundling Asylum, an section Dolan also discussed changes in Angelyn Dries, OSF, Saint Louis average of 150 orphans a month were the Catholic Church, the continuing University, “The Psychological Voice abandoned in New York City. Dolan Irish presence in the political arena, and and the Voice of the Masses: Eugene C. also explores the Irish in Chicago, with the involvement of Irish Americans in Kennedy and Philip J. Scharper in a section on that city’s Holy Family the civil rights movement in Northern Maryknoll History, 1965-1985.” parish. Ireland. On the latter, he noted that the Chapters on politics, the labor Good Friday agreement of 1998 could J. Michael Francis, University of movement, and nationalism round out not have been achieved without the North Florida, “The Martyrs of this section of the book. Among other politicians and business leaders in the Florida: A Critical Edition.” figures, Dolan profiled politicians Irish-American community. Dolan Richard Croker and Charles Murphy suggested that productions such as Annette M. McDermott, S.S.J., and labor leaders Terence Powderly and Riverdance, the popularity of the Boston College, “Between the Pastoral “Mother” Jones (born Mary Harris in Chieftains, and increased travel to and Political: American Catholic Sisters Cork, Ireland). Dolan emphasized that Ireland indicate how fashionable being Post Vatican II.” nationalism is also crucial to under - Irish has now become. In seeking to Florian Michel, University of Paris, standing the history of the Irish in recapture their Irish heritage, he argued, second volume of the Jacques Maritain America throughout this period. many Irish Americans are attempting to — Yves Simon correspondence. During the 1916 Easter Rising in reclaim the ethnic identity they lost in Dublin, the revolutionaries who ushered moving to the suburbs. In closing, Catherine Osborne, Fordham in the birth of the Irish republic Dolan marveled that today, after three University, “Catholic Arts and Modern acknowledged the support of Ireland’s hundred years of history, and many gen - Art: New York City, 1930-1960.” “exiled children in America” in the erations removed from Ireland, millions struggle for Irish independence. Indeed, of Americans still choose Irish ancestry Sonia Toudji, University of Irish Americans were fervently commit - as an essential ingredient of their self- Arkansas, “French, Native Americans, ted to an Ireland free of English rule, identity. That, he claimed, was the real and Africans in the MississippiValley and they sent thousands of dollars back Irish success story. during Colonial Louisiana.” to Ireland to advance the struggle. The third part of the book focuses on 1920 to 1960. It was only during this Research Travel Grants Hibernian Research period that, thanks to restrictive immi - gration laws, American-born Irish began These grants are used to defray expenses Awards to outnumber the foreign-born Irish. for travel to Notre Dame’s library and Dolan explains how this demographic archival collections for research on Funded by an endowment from the shift helped transform the “Irish American Catholicism. The following Ancient Order of Hibernians, these American” identity into an “American scholars received awards for 2009: annual awards provide travel funds to Irish” identity. “The Irish paddy,” he support the scholarly study of the Irish said, “had become an American patriot.” Robert Bauman, Washington State in America. Key to this period was the election of University Tri-Cities “Religion, Timothy Meagher, Catholic 1928, when Al Smith’s nomination and Community Organizations and the University of America, “‘The Lord subsequent defeat in the presidential Long War on Poverty.” Is Not Dead’: A History of Irish election demonstrated both how far the Americans.” Irish had come in America and how far Helen M. Ciernick, Mt. Marty they needed to go. John F. Kennedy’s College, “Catholic Higher Education from the Other Side of the Desk: The Elizabeth Dilkes Mullins, University election to the presidency in 1960 of California, Santa Cruz, capped the immigrant era of Irish National Federation of Catholic College Students.” “Making Girls, Women, Ladies and America. Kennedy’s great-grandfather, Nuns: Sister Mary Philip Ryan, O.P., Patrick Kennedy, had left Ireland during William Collopy, Texas A&M and the History of Feminity in the famine and later died of cholera in University, “The Catholic Church’s American Colonial Spaces, 1923-2003.” Boston. The election of Patrick’s great- Role among African Americans in the grandson to the highest office in the U.S. South, 1890-1950.” land signaled Irish Americans’ final

6 Where Faith and Reason Meet: The Legacy of John Zahm, C.S.C. continued from page 1 students from the American southwest tion of the Holy Office, Zahm’s adven - administrative, and pastoral roles, I found and culling European scientific centers tures in Rome had led him to become myself drawn to attempting an assess - for the latest in equipment and teaching enamored of all things Italian (especially ment of his intellectual contribution strategies. He taught basic science Dante, which turned out to be fortu - to Notre Dame’s transformation into a courses at Notre Dame, where his itous for the future of Dante studies at university. Marvin O’Connell’s magiste - demonstrations won general acclaim, Notre Dame). Early on, Sorin realized rial presentation of Notre Dame’s and expanded his teaching venue that if Notre Dame was to be on the Founder, Edward Sorin, as well as the through a Chautauqua-like venture in move, Zahm was the one to promote recent beatification of Holy Cross the new “Catholic Summer Schools.” it. This recognition, combined with founder Basil Moreau, led me to won - Zahm’s considerable linguistic skills, der about other people in the congrega - led to his appointment as “procurator” tion who transmitted this founding for the Congregation of Holy Cross vision to us. Though I learned a great Zahm set out immediately to at the Vatican. In this capacity he was deal from Ralph Weber’s life of Zahm, charged with advancing both university the philosopher in me needed a richer and congregational interests. Once in conceptual hook. So, taking advice from establish a house of studies Rome Zahm befriended an influential historian friends and confreres, I began group of Americans, including Denis my own investigation into Zahm’s O’Connell, the rector of the North writings. for young Holy Cross American College. O’Connell was one But what — or rather, whom — of the founders of Catholic University did I discover? A veritable intellectual students of theology adjacent in Washington, D.C., along with Arch- dynamo, as his early devotion to bishop John Ireland of St. Paul and John expanding and developing the fledgling Keane. Zahm’s friendship with these “University of Notre Dame” in the final to the new campus of men would not only help him advance decades of the 19th century testifies. Notre Dame’s interest but would also Yet his impact on American Catholic facilitate matters after Evolution and intellectual life extended far beyond Catholic University, whose Dogma came under suspicion. the nascent university which he tried Zahm was recalled to Notre Dame valiantly to nudge to adulthood. In fact, in 1898 by his superior general, Gilbert his failure to do just that (in his own founding vision he had Français, to become provincial superior lifetime) actually stimulated a bevy of after the sudden death of William Corby. other contributions, notably to the Back on the Indiana frontier, far removed contested area of religion and science imbibed from O’Connell and from the Roman culture he so admired, (as we have already noted) and, even he took up his duties with characteristic more presciently, to developing our gusto. Zahm set out immediately to appreciation of Islam — a topic which other friends in Rome. establish a house of studies for young most Americans felt they could safely Holy Cross students of theology adja - ignore. His reflections on this topic cent to the new campus of Catholic uncannily anticipate Francis George’s University, whose founding vision he admonition to 21st-century Catholics, as Here he was able to harness his classical had imbibed from O’Connell and other they display a noteworthy “postmodern” education to his passion for science to friends in Rome. Unpopular as it was penchant for seeking to understand — offer reflections on “religion and sci - among his confreres in northern rather than colonize — “the other.” ence,” already a neuralgic topic in that Indiana, Zahm’s initiative appears to How could all this happen at the time it period of American intellectual history. have been two-fold: offer seminarians an did, and what might it portend for us? These were published in various formats unencumbered intellectual experience at Born on a western Ohio farm in between 1894 and 1896 in Chicago and a university and establish links between 1851, John Zahm came to Notre Dame Baltimore, giving Zahm a name well Notre Dame and Catholic University. as a student in 1867. He already spoke beyond Indiana. The most original, He directed proceeds from his books German and would learn Greek, Latin, Evolution and Dogma (Chicago: D.H. toward constructing an impressive and French. He had superb composition McBride & Co., 1896), would also prove classical building adjacent to Catholic skills. But his most absorbing interest the most provocative. As most scholars University — Holy Cross College — was in science of all kinds. Not long of American Catholicism are aware, the which served for 70 years as the center after Zahm joined the Congregation of Vatican’s suspicion of this work led to for theological education for Holy Cross Holy Cross, Sorin picked him to be his its suppression in 1898. But I have been seminarians. “vice president” as well as accompany more interested in exploring the years Congregational opposition to him on a pilgrimage to the Holy Land. that preceded and followed this episode. Zahm’s larger-than-life initiatives began Zahm spent his early days in the Long before his study of evolution to build, and the 1906 chapter refused congregation recruiting Notre Dame and dogma captured the negative atten - to renew his tenure as provincial. Zahm

7 Where Faith and Reason Meet: The Legacy of John Zahm, C.S.C. interpreted this as a rejection of his of the rich natural beauty of that vast more salient religiously than dialogue vision for a real university, trumped by continent. between Christianity and Islam. In this a majority desire among his Holy Cross Zahm’s three-volume study of Latin chapter Zahm employs one example confreres to keep doing what they were America, Following the Conquistadores, after another, framed as personal doing (and as Zahm’s own education was published by D. Appleton under the encounters via train and raft from testifies, they had been doing quite pseudonym H.J. Mozans. The first vol - Istanbul to Baghdad, to studiously well): adapting a French boarding school ume, which appeared in 1910, attracted correct western misapprehensions and to an ambitious American clientele. So the attention of Theodore Roosevelt, fears of Islam. Depressingly enough for what could he do? Where could he go, who agreed to write the introduction contemporary readers, those misappre - when 25 years of devoted service had to the second volume, published a year hensions not only continue to prevail been summarily rejected by his own later. Zahm wrote the third, which but have succeeded in reinforcing a community? What would any of us do appeared in 1916, while he accompa - western hubris as destructive as it is when our personal-cum-institutional nied the ex-President’s exploration in oblivious to what Jonathan Sacks has ambitions were suddenly cut off at 55 South America. These works gained called “the dignity of difference.” years old? Zahm’s personal and institu - him popular, as well as scientific, Zahm’s openness to Islam is nearly tional response to this crisis constitutes acclaim. With a regular membership as baffling as composing an account of the real drama of my “appreciation” of in the Cosmos Club in Washington, the Middle East without having taken him: he instinctively knew what to do, I suspect northern Indiana seemed very the journey itself, for nothing in his while Holy Cross College offered him a far away to Zahm at this point. background can plausibly account for place to go. As an inquiring intellectual, All the while intellectual inquiry it. So we must look to a more generic paths would open for him, while the remained an inner imperative. In Women principle of explanation, already exhibited venue in Washington would offer an and Science, also published under the in his documented travel through South indirect way of transmitting his vision for anagrammatic pen name, Zahm under - America: an inveterate recoil from Notre Dame to his younger confreres. took an extensive account of the roles narrow or provincial ways of seeing The role of provincial, with the which women have played in science anything, perhaps in gratitude for the battle over Note Dame’s character, over the centuries. He also wrote Great liberation which his early education and had taken a deadly toll on his psychic Inspirers, a fascinating study of noble the opportunities for travel and friend - structure, leading competent medical Roman women who worked with St. ship as a Holy Cross priest had afforded authorities to prescribe “complete rest.” Jerome’s companions in translating the him, first in service of the fledgling That being inimical to Zahm’s tempera - Bible into Latin. His pièce de résistance, University which had become his home, ment, he asked his life-long supporter, however, would be From Berlin to and then of a larger public: “the glory Gilbert Français, for permission to travel Baghdad and Babylon. In this he recounts of God, His church, and Holy Cross.” in Europe. When that was denied, per - a pilgrimage through the ancient and Others had received the same educa - haps fearing he would repeat the “high modern “Middle East” as the matrix tion, however, and were content simply life” he had so enjoyed in Rome, Zahm from which the Bible emerged. This to pass it on. Contemporary students of substituted the Americas, launching into was a journey Zahm himself never got Islam may be tempted to compare Zahm an extensive travel program through to take. The outbreak of the Great War with Louis Massignon, the towering Latin America, which would yield four forced Zahm to compose the work in French intellectual who brought entire significant narratives. He supplemented the Library of Congress, and just when generations to an unprecedented appre - his scientific acumen for both flora and he was on the verge of setting out on ciation of Islam. Like Zahm, Massignon fauna by astute preparation in history the journey in 1921, he succumbed to (1883-1957) was devoted to crossing and politics and resolved to offer North influenza in Munich. The book was boundaries, and his dedication to the Americans an intensive sampling of a published posthumously the next year. Muslim mystic and martyr, al-Hallaj, culture which most of them ignored Above all, From Berlin to Baghdad led him to “revert to faith in the God and looked down upon: it was, after all, and Babylon manifests Zahm’s genius for of Abraham” in such a way as always Catholic! And that became Zahm’s reaching out to and understanding “the to think of the revelations of Bible and point in constructing these narratives: other.” These reflections display a mind Qur’an together. We owe the prescient to illuminate his largely Protestant trained in Greek and Latin classics in an phrase, “Abrahamic faiths” to Massignon, Anglo-Saxon compatriots regarding the 1870s Notre Dame, desirous of sharing and there is little doubt that his long - richness of Catholic culture. In penetrat - with us the amplitude to which life had time friendship with Pope Paul VI ing the inner reaches of South America, tempered both his mind and his heart to expedited the reconciling lines in Nostra he managed to combine his talents as accept and learn from cultural and reli - Aetate, the Vatican II document on the a naturalist with his zeal as a Catholic gious “others.” The most telling chapter relation of the Catholic Church with priest to come to a critical appraisal in this regard — “Islam Past and other religions. Zahm and Massignon of the way the Catholic faith had been Present” — anticipates Cardinal Francis were both impelled by their own strong transplanted there (with a keen ear for George’s prognosis for the 21st century, faith commitments to help their fellow the plaintive voice of Bartolomeo de las made at the 1999 Library of Congress Catholics appreciate the Muslim “other.” Casas), as well as a stunning appreciation symposium: that nothing would prove Their legacy is an important one.

8 Both men remind us that Catholic faith cannot be exclusive in the sense of Catholics having nothing to learn from others. In fact, quite the opposite is true. It is only in the encounter with persons of other faiths — in their case, Islam — that we become more open to the reaches of our own. So it must be said that “something else” influenced intel - lectuals like John Zahm and Louis Massignon, something which cannot be identified unilaterally with their Catholic faith, since many who profess that faith have responded to “others” in disdainful ways. Indeed, it is that “something else” which attracted me to attempting an appreciation of John Zahm’s life through his works. John Zahm, C.S.C. A century later, John Zahm’s views reconciling Catholic faith with evolu - tion received confirmation from Pope was certainly the case with John Zahm are well worth the effort to recover John Paul II. So, too, would his educa - in the Congregation of Holy Cross, and and emulate. tional aspirations for Notre Dame even - I can only hope that this “appreciation” tually be realized. Can we suspect that may open many inquirers, including his David B. Burrell, C.S.C., is the Hesburgh there is “something else” in each person brothers and sisters in that religious Professor Emeritus of Philosophy and which, were we able to identify it and family, to cherish the unique witness Theology at the University of Note Dame reach to express it, would give us the that was his, and can be theirs. Cardinal and Professor of Ethics and Development individual image of the creator in each George’s remarks at the 1999 Library of Studies at Uganda Martyrs University. His human being? While each of us is born, Congress millennial symposium, which study of Zahm, When Faith and Reason reared, and educated in a family and a emphasized the importance of fostering Meet: The Legacy of John Zahm, C.S.C., community, we may find ourselves Muslim-Christian dialogue, suggest that will appear this spring in Jim Langford’s unable to express our uniqueness within such intellectual openness and passion Corby Books (Notre Dame, Indiana). that otherwise nourishing context. That

Archives Report

Thanks to Mary Jo Weaver for recommending us as an material, and historical artifacts such as the pre-Vatican II archival repository to the Carmelite Sisters of Indianapolis. Carmelite habit, devotional objects, and equipment for Since last October we have received 44 linear feet of making hosts for the eucharist. records from their monastery, including documentation In June we received material collected by Rev. Jeffrey of their inclusive language psalter, their religious typesetting M. Kemper in support of his doctoral dissertation, “Behind business, their web site, and their annual interfaith prayer the Text: A Study of the Principles and Procedures of service for peace. The records also include files on the his - Translation, Adaptation, and Composition of Original tory of the monastery, including chronological files, records Texts by the International Commission on English in the of individual sisters (current members, former members, and Liturgy.” The collection, amounting to about four linear women who have lived at the monastery), and records of feet, includes copies of ICEL correspondence, memoranda, friends of the monastery; clippings and chronicles; files on agenda, meeting material, and texts. This new material initiatives of the monastery and on the participation of complements other collections in our archives from the Indianapolis Carmelites in national organizations, including Consultation on Common Texts and the International the Association of Contemplative Sisters and Carmelite Commission on English in the Liturgy. Communities Associated; historical data on Carmelites in America, on Carmelite formation, on third-order Carmelites, now called the Secular Order of Carmel, — Wm. Kevin Cawley and on the Carmelite Order in general; books including Archivist and Curator of Manuscripts breviaries, prayer books, and ceremonials; periodicals includ - University of Notre Dame ing the Contemplative Review and the Servitium Informativum archives.nd.edu Carmelitanum newsletter; and photographs, audio-visual

9 ANNOUNCEMENTS

Eighth Triennial Meeting Conference The American Catholic History The series, available on eight CDs, on the History of Women Religious Research Center and University may be ordered from: http://store.now University of Scranton Archives has created a finding aid, using youknowmedia.com/ s tate-of- Scranton, Pennsylvania Encoded Archival Description (EAD), for catholic-church.html. June 27-30, 2010 the papers of “labor priest” Msgr. George Higgins at http://libraries. The Diocese of Confronting Challenges: Women Religious cua.edu/achrcua/higginsfa.html. Sacramento: A Respond to Change Journey of Faith For research assistance, please visit The Conference on the History of Women by Steven M. [email protected] or call Religious invites paper and session pro - Avella has been 202-319-5065. posals that explore how communities of published by Booklink. women religious or their individual mem - Black, White, bers have defined or redefined their mis - and Catholic: A Time to Grow (Racine Dominicans) sion in response to regional, national, or New Orleans by Dolores Enderle, O.P., is the history of international developments. Studies may Inter-racialism, the Racine Dominicans from 1901 to explore, among other themes and issues, 1947-1957 1964. For additional information, please the impact of change on congregational (Vanderbilt, 2005) visit http://www.racinedominicans.org. leadership, structures of governance, mis - by R. Bentley sion, and ministry, membership, intercon - Anderson is now Margaret A Hogan, a recipient of a gregational cooperation, relations with available in paperback. http://www. Cushwa Center Research Travel Grant other organizations, and creating new vanderbiltuniversitypress.com/ in 2000, has submitted her dissertation modes of affiliation. Disciplinary approaches bookdetail.asp?book_id=4147. “Sister Servants: Catholic Women may include but are not limited to history, Religious in Antebellum Kentucky” at sociology, literature, anthropology, theology, R. Scott Appleby, professor of history the University o f Wisconsin-Madison. and communication. at the University of Notre Dame, has developed a lecture course exploring the David O’Brien, professor emeritus at the Proposals for papers and/or sessions in the history of Catholicism in America. The College of the Holy Cross, Worcester, form of a one-page abstract (including a Story of the Roman Catholic Church in Massachusetts, has accepted an appoint - title and a 250-word abstract) accompa - the United States is arranged into ment as University Professor of Faith and nied by a one-page c.v. are requested by 24 topics on subjects such as “Devotion, Culture at the University of Dayton. July 15, 2009. Education, Formation in the Immigrant Send all proposals to: Church: 1820-1920,” “American Margaret McGuinness Catholics and the Social Question,” We welcome notes from colleagues about conferences, Department of Religion “The American Path to Roman Catholic current research, professional advancement, or other news La Salle University Renewal in the 20th Century,” and “The that will be of interest to readers of the American 1900 W. Olney Ave. Catholic Studies Newsletter. Please send your latest Philadelphia, PA 19141 Bishops, the Bomb, and the Economy.” [email protected] Each lecture is 25 minutes in duration. news to Paula Brach at [email protected]. Thank you!

Cornell University Press has announced the paperback publica - mate dilemmas of pastoral counseling in tion of two books in the Cushwa Center Studies of matters of sexual conduct as the Catholic Catholicism in Twentieth-Century America series. Church found itself increasingly isolated in its strictures against contraception. The Evelyn Savidge Sterne’s Ballots and Bibles: paperback features a new preface by the Ethnic Politics and the Catholic Church in author. Providence, published in hardcover in 2003, shows how the Catholic Church in These books are available from your favorite Providence, Rhode Island, served as a power - bookseller, directly from Cornell University ful engine for ethnic working-class activism Press via the website (www.cornellpress.cornell.edu), or by calling from the 1880s until the 1930s. Cornell’s customer service department at 1-800-666-2211. To learn more about Cornell UP’s examination copy policy, visit Leslie Woodcock Tentler’s Catholics and Contraception: An www.cornellpress.cornell.edu/cup_deskcopies.html. American History which first appeared in 2004 examines the inti -

10 PUBLICATIONS In Search of Chicano Catholic History: Mario T. García, Católicos: Resistance and Affirmation in Chicano Catholic History by Roberto R. Treviño he pioneering 1970 and Chicanos in the 20th century and is allow widespread social segregation, social science study a welcome contribution to the emerging including within churches? García’s The Mexican-American subfield of Chicano Catholic history. In argument about the influence of People: The Nation’s Católicos, Professor García presents an Catholic social doctrine is strongest in Second Largest Minority engaging and instructive set of case the case of Calleros, and he is careful to made the incredible studies that illuminate how Catholicism point out that religion was only part of Tclaim — slightly overstated but essen - has molded Mexican American history. what informed the leadership of both tially true — that “no literature” existed García is well known in Chicano and men. Nonetheless, the context in which on the role of religion in Mexican U.S. history circles as a prolific chroni - the careers of these civic leaders devel - American life. In the decades that cler whose community and biographical oped attests to an important undercur - followed, a body of scholarship began studies have focused on labor, political, rent of Catholic resistance in Texas to emerge about Mexican American and intellectual history. With this volume Mexican communities and, as García religion, particularly Catholicism. But he turns his attention to religion, arguing rightly reminds us, this case is a good almost all of this work was non-histori - that Chicanos have relied on their example of why historians should not cal. For years, while most U.S. historians Catholicism to fight oppression and overlook Catholic social doctrine in ignored religion in Chicano history, affirm their identity as they have strug - examining Chicano community- only a handful toiled in isolation while gled to claim their place in the United building and political history. their calls for attention to this gap in the States. García uses the radicalism of the historiography fell on deaf ears. Happily, The book lays out the theme of 1960s and 1970s as the backdrop for this neglect has ended. In recent years, resistance in a series of 20th-century further developing the argument of a growing number of historians seeking case studies. One examines the civic Chicano Catholicism as a form of resist - to understand the role of Chicano activism of two Catholic laymen, ance to marginality, first by recounting Catholicism have produced insightful Cleofas Calleros of El Paso and Alfonso the faith-based militancy of Católicos studies focused on such themes as Perales of San Antonio. The author Por La Raza (CPLR), a radical lay identity and community formation, the argues that the storied efforts of Calleros group that had a short but intense exis - nature of church-community relations, and Perales to secure civil rights for tence during 1969-70 in southern and struggles for social justice. Timothy Tejanos from the 1930s to the 1950s California, and then by examining the Matovina and Roberto Treviño, for were at least partly impelled by their activism of several individual Chicano example, have shown how Mexican Catholicism. Their Catholic upbringing priests. García argues that by informing Americans blended their home- and and extensive involvement in Catholic the Chicano movement’s value system community-centered Catholicism fraternities, advisory boards and other and strategies for community organiz - with notions of ethnicity to produce associations gave these prominent civic ing, the religious thought and lay lead - a unique ethno-Catholic identity that activists an understanding of Catholic ership evident in CPLR played an helped them build viable communities social doctrine, particularly as embodied important role in the Chicano move - and persevere in the face of adversity. in the papal encyclicals Rerum Novarum ment. Peeling back the layers of the Gilberto Hinojosa, Robert Wright and (1891) and Quadragesimo Anno (1931). religious ideology that inspired CPLR others have explored different aspects of Influenced by the Church’s teachings leader Richard Cruz, García recounts the relationship between Mexican that emphasized all peoples’ natural the group’s activities with poignancy, Americans and the institutional church, rights and human dignity, Perales and insight and gripping detail. Católicos including the ambivalent embrace that Calleros protested the mistreatment of Por La Raza is best known for its has often characterized their interaction. Texas Mexicans. Inspired with the prin - confrontations with then-archbishop Still others, like Richard Martínez and ciples of Catholic social teaching, they of Los Angeles Cardinal James Francis Lara Medina, have documented the cen - asked how employers could justify a McIntyre, whom Cruz and other radi - tral role played by PADRES (Padres dual wage system that demeaned cals charged had grossly neglected the Asociados para Derechos Religiosios, Mexican workers and kept them in Mexican American Catholic communi - Educativos y Sociales) and Las poverty. By the same token, if Catholic ty, and which climaxed in a violent Hermanas (Sisters) during the Chicano social doctrine implied that one could demonstration at St. Basil’s Church on civil rights movement. Mario T. García’s not be a good Christian and Catholic Christmas Eve 1969. But we learn much Católicos: Resistance and Affirmation in and discriminate against fellow humans, more than just the details of that con - Chicano Catholic History (Texas, 2008) is then how could society condemn chil - frontation. Indeed, the story of CPLR the first synthetic study of Catholicism dren to inferior “Mexican” schools and is filled with dramatic events like the

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St. Basil’s demonstration and the involvement. region. By mid-decade he was fully Bautismo de Fuego — where parishioners García’s example of a priest as a engaged in what would be a tumultuous protested by burning their baptismal cultural worker, FatherVirgilio Elizondo, and heroic campaign of civil disobedi - certificates — as well as engrossing is the preeminent theologian whose ence on behalf of the downtrodden. characters that run the gamut from writings systematically explore and link Enduring years of severe pressures, heroic to flawed to funny to tragic. liberation theology, culture, and Chicano including arrests, Olivares never wavered Moreover, García’s deftly contextualized empowerment. For Elizondo, affirming from liberation theology’s central tenet study reveals the larger story of CPLR Chicano identity and religious culture — the preferential option for the poor. — how it originated, evolved and func - is central to ending the marginality Throughout the 1980s and into the tioned as a vehicle for Chicano protest, Mexican Catholics historically have early 1990s the indomitable and charis - and how it faded — which adds to our faced within U.S. church and society. matic priest welcomed and aided understanding of the Chicano move - Elizondo’s cultural work led to a career Salvadorans and other refugees and he ment. In the process the author gives us not only as a prolific writer of theology even took the unprecedented and highly insights into Chicano-era political lead - but also as a central figure in building controversial step of extending sanctuary ership and the Chicano community of and leading Catholic institutions whose to undocumented Mexican immigrants. the time, and we come to know how programs affirm Chicano religious As his mission unfolded, Father Olivares religion provided a focal point for both culture and apply it to the ongoing also promoted a new and more inclusive unity and division among Chicanos as struggle for liberation. Examples of identity among his flock. Having much they struggled, sometimes ambivalently, Elizondo’s cultural work include his in common, including language, religion to claim their rightful place in church efforts to found the Mexican American and society’s hostility, the Mexican and society. Cultural Center in San Antonio, Texas, immigrants, Salvadoran, Guatemalan, In his examination of three which teaches Chicano history and cul - and other Central American refugees “community priests” — Fathers Juan ture to clergy, sisters, and laity preparing and native-born Mexican Americans Romero, Luis Quihuis, and Virgilio for the Mexican American ministry, who comprised the parish drew strength Elizondo — García introduces another and his appointment as rector of San from their Catholicism to build a sense theme that runs through Chicano Antonio Cathedral, which provided of pan-ethnic solidarity and community Catholic resistance. García classifies these him a high-profile forum from which at La Placita that helped them cope in priests’ work on behalf of Mexican to showcase the Chicano religious tradi - difficult times. Americans and other Latinos as that of tions he believes are fundamental to Affirmation of a distinct Catholic community activist, community organ - attaining Chicano liberation, both sacred identity, García argues, is “the other izer, and cultural worker, respectively. and secular. side of resistance.” He weaves this theme During the 1960s and 1970s, Juan The Sanctuary Movement that throughout the book. He discusses, for Romero exemplified the priest-as-com - provided safe haven for undocumented example, the efforts of the Writers munity activist through his advocacy for Central American immigrants in the Project of the Works Progress Admin- farm workers, as a founder of the out - 1980s and 1990s sets the context for istration (WPA) in New Mexico, which spoken PADRES organization, and by García’s case study of Rev. Luis Olivares, in the 1930s documented some of the helping organize the Chicano a Claretian priest who defied U.S. deeply rooted religious practices of Moratorium against the Vietnam War. immigration laws and became a promi - Hispano Catholics. The religious Subsequently Romero continued his nent leader within Sanctuary through traditions themselves underscore the community activism through campaigns his ministry at La Placita Church (Our people’s refusal to surrender their ethno- to empower communities through Lady Queen of Angels) in downtown religious identity in the face of assimila - UNO (United Neighborhoods Los Angeles. In addition to being an tion pressures. But, conscioiusly or not, Organization) and by his involvement eloquent tribute to Father Luis’s life the WPA writers affirmed Hispano with the Sanctuary Movement for work among the powerless, this chapter Catholic affirmation and resistance Central American refugees. In contrast is an excellent analysis of how by recording their treasured religious to Romero, who responded to his call Catholicism has influenced Chicano traditions. into the priesthood early in life, Rev. grassroots activism and engendered a Affirmation of Chicano Catholic Quihuis gave up a lucrative career in form of Latino pan-ethnicity. Father identity is further illustrated in the public administration to join the Jesuit Olivares’s close friendship and associa - author’s survey of popular religion order in his early thirties. After becom - tion with César Chávez and the farm among contemporary Latino Catholics. ing a priest, Father Quihuis harnessed workers’ struggle in the 1970s set the Melding the work of other scholars his impressive talents as an administrator Claretian priest on the road to involve - and oral histories collected by university to serve the poor, launching numerous ment in the Sanctuary Movement. students, the author describes a number programs that have successfully respond - Olivares took the helm at Los Angeles’ of present-day Latino religious practices ed to education, health and other issues La Placita Church in 1981 amid the to argue that lived religion continues to in Latinos parishes and have empowered rising tide of Central American immi - be an inextricable part of Latino ethnic communities through self-help and civic gration spurred by civil wars in the identity as well as a means of resistance

12 against social and religious marginality. and 1950s. Consequently, Catholic New Mexico in order to counter García explains abuelita (grandmother) leaders paid increasing attention to the Anglo-American claims that U.S. history and mujerista (womanist) theology in social and material needs of Mexican began on the Eastern seaboard and that pointing out the central role played American Catholics primarily by apply - Hispanos had contributed nothing of by women in propagating Latino ing the encyclicals issued by Pope Leo value to it. Chávez’s works also gave Catholicism. He also describes such XIII and Pope Pius XI. Overlapping historical agency to New Mexican customs as home altar worship, its with this effort were numerous initia - religious leaders such as Father Antonio attendant practice of saint veneration tives led by the National Catholic José Martínez, countering what García and the Latino proclivity for community Welfare Conference — the climax of calls the de-historicizing effects of main - celebration and pageantry embodied in which was the creation of the Bishops’ stream historical accounts. Chávez Elizondo’s notion of the “Church as Committee for the Spanish-Speaking in argued that Hispanos possessed a unique fiesta.” These expressions of Latino reli - 1945 — to try to integrate Mexican regional identity that was inextricably gious culture, often organized and car - American workers more effectively into rooted in their religious practices. Two ried on by Latinos outside the walls of the wartime economy and thereby shore particular aspects of this ethno-religious the institutional Church and without up Mexican support for the Allied cause identity, the veneration of the Virgin clerical supervision, indicate how con - in World War II. More than any other Mary as La Conquistadora and the temporary Latinos continue, like their factor, García argues, the Catholic religious and social importance of the forebears, to resist marginality and find Church’s fear of Protestant inroads Penitentes, contributed greatly to the meaning in their lives by affirming their among Mexicans and Mexican Americans Hispanos’ sense of community and Catholic identity. Given that Latinos spurred its increased outreach to them. endurance as a people. García argues will soon become the largest group of Consequently, the 1940s and 1950s saw that in positing Catholicism’s central Catholics in the nation, García contends increasing cultural awareness develop role in New Mexican history, both Fray that the Latino cultural transformation among Church leaders which, in turn, Angélico the historian as well as the currently under way will benefit all who led to more emphasis on Spanish- people he wrote about illustrate how comprise the Catholic Church in the language training for clergy, the devel - Chicano Catholicism undergirds affir - United States. opment of Spanish-language publica - mation and resistance among poor and Aside from the case studies based tions for use in their ministry, as well marginalized people. on his own primary research and aimed as the harnessing of Spanish-language Those familiar with the scant histo - at illustrating Chicano Catholic resist - media such as newspapers and radio in riography on Chicano Catholicism will ance and affirmation, García also offers the Church’s outreach to Mexican recognize some of the previous scholar - two chapters that illustrate the impor - American Catholics. ship upon which Católicos builds and, by tance of Catholicism in Chicano history. Another way that García illustrates the same token, they will perceive its One case study discusses the antecedents the centrality of Catholicism in Chicano unique contributions. For example, of the Latinization of the U.S. Catholic history is through a historiographical while other historians have previously Church, or how the Church began to discussion about Fray Angélico Chávez, used the idea of Chicano Catholicism as shift its efforts from Americanizing the New Mexican Hispano Franciscan a form of resistance, García validates its Mexican Catholics to accepting them whose writings spanned the 1940s to explanatory power by further develop - more on their own terms. The author the 1990s. García asserts that Chávez’s ing it in different historical contexts. argues that even before the changes extensive writings form an oppositional And while others have related some brought by the Second Vatican Council narrative and are an early example of of the events García deals with — for and Chicano protests in the transforma - Mexican American cultural affirmation example, the protest activities of CPLR tive sixties, leaders within the Catholic and resistance to marginality in an — the author’s new lines of analysis hierarchy had laid the groundwork for Anglo-dominated society. This renders have yielded fresh and important greater inclusion of Mexican Americans Chávez a precursor to the better-known insights. Moreover, García embeds a in the American Catholic Church dur - counter-histories and more radical critique of Chicano historiography — ing World War II and the 1950s. García oppositional politics generated by the especially its lack of attention to the role explains that this shift sprang from three Chicano movement of the 1960s and of religion — throughout his narrative developments: the Church’s increasing 1970s. Long before the rising chant which should stimulate further debate efforts to apply Catholic social doctrine of Chicano protest was heard, García and research. Thus, the publication of to alleviate some of the economic argues, Fray Angélico published a varied Católicos further defines the current exploitation and social deprivation corpus of literature attesting to the state of Chicano Catholic history and Mexican American Catholics suffered; pervasive Hispano Catholic presence it suggests directions for advancing this the U.S. government’s criticism that the in New Mexico and its contributions emerging subfield. García’s synthetic Church was undermining the war effort to the region’s development. Chávez work reminds us that we need more by failing to effectively organize support worked incessantly to educate the public studies about the 19th century. New among Mexican-origin Catholics; and through his writings about the work of Mexico and California lack studies Church leaders’ fear of Protestant prose - the Spanish missionaries, the history of comparable to Matovina’s work on lytizing among Mexican Americans. Hispano surnames, the stories behind nineteenth-century Tejano Catholics, The upshot of these concerns led the the religious place-names that dotted for example. Similarly, how might our Catholic hierarchy to intensify its efforts the landscape, and other evidence of understanding of the formative half- on all three fronts during the 1940s the longstanding Hispano presence in century after the Mexican War —

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brilliantly illuminated by Albert the twentieth century saw important the huge influx of non-Mexican immi - Camarillo’s Chicanos in a Changing political, demographic, and religious grants, and the rise of Latino Evangelical Society — be complicated when viewed shifts that surely have affected recent Protestantism. In sum, for these reasons through the lens of religion? But even Chicano Catholic history. Historians — and more — Católicos: Resistance and the current 21st-century focus in should examine how Chicano Catholic Affirmation in Chicano History is a must- Chicano Catholic history might be resistance and affirmation were affected read book, both for what it contributes fruitfully augmented by studies set out - by developments that helped mold post- and for the pathways to future research side the Southwest in the post-Civil 1970s America, such as the ascendancy that it illuminates. Rights years. The last three decades of of conservative politics in the country,

Recent publications of interest include:

Steven M. Avella, Sacramento and the simultaneously proposed a radically new author interviews with a wide spectrum Catholic Church: Shaping a Capital trajectory for American industrial of Chicagoans, Bruno’s book offers a City (Nevada, 2008). Examining the expansion, harshly repudiated its own comparative study of working-class interplay between the city of incumbent president, and rudely over - religious practice and faith, across race Sacramento and the Catholic Church turned the party’s traditional regional and ethnic identity and encompassing since the 1850s, Sacramento and the and social hierarchy. According to Christians, Jews, and Muslims. He Catholic Church illustrates the sometimes Bensel, the passion that attended these shows how faith is inextricably inter - hidden ways religious communities help decisions was deeply embedded in the woven in the everyday lives of the to form and sustain urban communities. traditional alliances and understandings people who regularly attend places of Avella engages Sacramento as a case of the past, in the careers and futures of worship and how class impacts the daily study of the role religious denomina - the party’s most prominent leaders and manifestation of these people’s religion tions play in the development of the most insignificant ward heelers, and in from theology to practice. American West. In Sacramento, as in the personal relations of men who had other western urban areas, Catholicism long served together in the halls of Shaun Casey, The Making of a Catholic helped to create the atmosphere of Congress. Bensel argues that William President: Kennedy vs. Nixon 1960 stability so important to creating a Jennings Bryan anticipated the moment (Oxford, 2008). Casey recounts the viable urban community, while at the when pathos would be at its height and Kennedy campaign transformed the same time Catholic and other churches chose that moment to give his “Cross “religion question” from a liability into had to balance their core values and of Gold” address, thus harnessing passion an asset, making him the first (and still practices against the secularizing tenden - to his personal ambition and winning the only) Catholic president. Drawing cies of western cities. the presidential nomination. on extensive archival research, including many recently uncovered documents, Jerome P. Baggett, Sense of the Faithful: Christina M. Bochen and William H. Casey shows how Kennedy’s chief How American Catholics Live Their Shannon, eds., Thomas Merton: A Life advisors — Ted Sorensen, John Kenneth Faith (Oxford, 2008). Intensive inter - in Letters: The Essential Collection Galbraith, and Archibald Cox — grap - views with 300 members of six parishes (HarperCollins, 2008). Thomas Merton pled with the staunch opposition to inform this exploration of the American (1915-1968) was one of the most influ - the candidate’s Catholicism. Casey also “cafeteria Catholic.” Many American ential spiritual writers of modern times. explores the Nixon campaign’s efforts Catholics, Baggett argues, do indeed A Trappist monk, peace and civil rights to tap in to anti-Catholic sentiment, and have an uneasy relationship with the activist, and widely-praised literary suggests that the alliance between con - official teachings of the Church and figure, Merton was renowned for his servative Protestants and the Nixon struggle to live faithfully amidst the pioneering work in contemplative spiri - campaign laid the groundwork for the challenges of the modern world. But tuality, his quest to understand Eastern rise of the Religious Right. Baggett argues that this is a genuine thought and integrate it with Western struggle that reveals a dynamic and spirituality, and his firm belief in Kathleen Sprows Cummings, New self-aware relationship with the Christian activism. His letters offer a Women of the Old Faith: Gender and Church’s teachings. unique window to the spiritual and American Catholicism in the Progressive social upheavals of the 20th century. Era (North Carolina, 2009). American Richard Franklin Bensel, Passion and Catholic women rarely surface as pro - Preferences: William Jennings Bryan Robert Anthony Bruno, Justified by tagonists in histories of the United and the 1896 Democratic Convention Work: Identity and the Meaning of States. Offering a new perspective, (Cambridge, 2008). The 1896 Faith in Chicago’s Working-Class Cummings places Catholic women at Democratic National Convention Churches (Ohio State, 2008). Based on the forefront of two defining develop -

14 ments of the Progressive Era: the day as the most ardent and persuasive political power produced by these shifts. emergence of the “New Woman” and defender of Mormons’ religious liberty. Contributors include political scientists, Catholics’ struggle to define their place Though not a Mormon, Kane sought to ethicists, and theologians. in American culture. Studying both lay defend the much-reviled group from and religious women, Cummings exam - the “Holy War” waged against them by Thomas S. Kidd, American Christians ines female power within Catholic reli - evangelical America. His personal inter - and Islam: Evangelical Culture and gious communities and organizations. vention averted a potentially catastroph - Muslims from the Colonial Period to the While challenging the assumption that ic bloody conflict between federal Age of Global Terrorism (Princeton, faithful women members of a patriar - troops and Mormon settlers in the now 2008). In the wake of the September 11 chal church were incapable of path nearly forgotten Utah War of 1857-58. terrorist attacks, many of America's breaking work on Drawing on extensive, newly available Christian evangelicals have denounced behalf of women, archives, this book tells the full story of Islam as a “demonic” and inherently she emphasizes that Kane’s extraordinary life, showing how violent religion, provoking frustration her subjects under - Kane and likeminded others fused among other Christian conservatives stood themselves Democratic Party ideology, anti-evan - who wish to present a more appealing to be far more gelicalism, and romanticism. message to the world’s Muslims. In this marginalized as study, Kidd argues that the conflicted Catholics than they Mary J. Henold, Catholic and Feminist: views expressed by today’s evangelicals were as women. The Surprising History of the American have deep roots in American history. Catholic Feminist Movement (North Tracing Islam’s role in the popular imag - Robert Ellsberg, ed., The Duty of Carolina, 2008). In her exploration of ination of American Christians from the Delight: The Diaries of Dorothy Day the Catholic feminist movement from colonial period to today, Kidd demon - (Marquette, 2008). The diaries of the 1960s through the 1980s, Henold strates that Protestant evangelicals have Dorothy Day were closed to all shows that although Catholic feminism viewed Islam as a global threat — while researchers until November 29, 2005, had much in common with the larger also actively seeking to convert Muslims the 25th anniversary of her death. This American feminist movement, it was to the Christian faith — since the edition covers Day’s life from the early distinct from it in many ways. Not nation’s founding. He shows how growth of the Catholic worker move - simply imported from outside, Henold accounts of “Mahometan” despotism ment through to her last entries just argues that Catholic feminism grew out and lurid stories of European enslave - before her death in 1980. Ellsberg is of the Second Vatican Council. Yet while ment by Barbary pirates fueled early currently editing a second volume of Catholic feminists considered feminism evangelicals’ fears concerning Islam, and this project encompassing selected letters to be a Christian principle, they strug - describes the growing conservatism of of Dorothy Day. gled to integrate the two parts of their American missions to Muslim lands up self-definition, revealing both the com - through the post-World War II era. Kidd William C. Graham, Here Comes plex nature of feminist consciousness uncovers American Christians’ anxieties Everybody: Catholic Studies in American and the creative potential of religious about an internal Islamic threat from Higher Education (University Press of feminism. groups like the Nation of Islam in the America, 2008). A collection of essays 1960s and America’s immigrant Muslim on Catholic Studies programs in the Kristin E. Heyer, Mark J. Rozell, and population today, and he explores why United States, this volume draws from Michael A. Genovese, eds., Catholics and Islam has become central to evangelical many of the lectures in the “Here Politics: The Dynamic Tension between “end-times” narratives. Comes Everybody” series, held to Faith and Power (Georgetown, 2008). inaugurate the establishment of the Suggesting that Catholic political identi - Susan Hill Lindley and Eleanor J. Braegelman Program of Catholic ty and engagement defy categorization, Stebner, eds., The Westminster Studies at The College of St. Scholastica contributors to this volume depict the Handbook to Women in American in Duluth, Minnesota. The essay suggests ambivalent character of Catholics’ main - Religious History (Westminster John that Catholic Studies programs are stream “arrival” in the U.S. over the past Knox, 2008). During the past four about more than Catholic institutions 40 years, integrating social scientific, his - decades, large numbers of women have exploring and asserting their identity. torical and moral accounts of persistent entered ordained leadership positions in Instead, those involved seek rigorous tensions between faith and power. The American religious bodies, resulting in engagement with the Catholic intellec - book’s four parts — “Catholics Leaders changes in aspects of church life from tual tradition, examining religious ideas in U.S. Politics”; “The Catholic liturgy and theology to pastoral leader - and ideals, and participating in the study Public”; “Catholics and the Federal ship. This volume is an accessible refer - of Catholic thought and culture. Government”; and “International Policy ence to over 750 individual women and the Vatican” describe the implica - and women’s organizations in American Matthew J. Grow, “Liberty to the tions of Catholic universalism for voting religious history. Downtrodden”: Thomas L. Kane, patterns, international policymaking, Romantic Reformer (Yale, 2009). Thomas and partisan alliances. The book reveals Eileen Luhr, Witnessing Suburbia: L. Kane (1822–1883), a crusader for complex intersections of Catholicism Christian Conservatives, “Family antislavery, women’s rights, and the and politics and the new opportunities Values,” and the Cultural Politics of downtrodden, rose to prominence in his for influence and risks of cooptation of Youth (University of California, 2009).

15 P UBLICATIONS

Witnessing Suburbia Louisiana and the Philippines, 1983- ti al option for the poor, and the future of is a cultural analysis 2008 (Congregation of Our Lady of the Catholic Church in Latin America. of the conservative Mount Carmel, 2008). A continuation shift in national of Nolan’s two previous volumes, Waters Matthew Avery Sutton, Aimee Semple politics that of Transition examines the community’s McPherson and the Resurrection of transformed the changing role in church and society in Christian America (Harvard, 2007). United States the United States and the Philippines Sutton examines McPherson’s role during the Reagan- and its expanding role in the global in the establishment of what is today Bush era. Luhr church in its most recent 25 years. known as the Religious Right. He con - focuses on two fundamental aspects Nolan weaves together broad trends tends that McPherson was among the of this shift: the suburbanization of with the accounts and reflections of first to connect conservative Christianity evangelicalism and the rise of Christian individual sisters to examine administra - and American patriotism, arguing that popular culture, especially popular tion, personnel, education, health care, McPherson was a crucial figure in the music. From the “Jesus freaks” of the late new ministries, a growing social establishment of a political conservative 1960s to Christian heavy metal music to outreach, Carmelite spirituality, Christianity. Christian rock festivals and beyond, lay Carmelites, and the impact of Luhr demonstrates how evangelicals Hurricanes Katrina and Rita. John G. Turner, Bill succeeded in “witnessing” to America’s Bright and Campus suburbs in a consumer idiom. She argues Mark A. Noll, Crusade for Christ: that the emergence of a politicized evan - God and Race in The Renewal of gelical youth culture ranks as one of the American Politics: Evangelicalism in majo r achievements of “third wave” A Short History Postwar America conservatism in the late 20th century. (Princeton, 2008). (North Carolina, This study traces the 2008). This exami - Richard P. McBrien, The Church: connections between nation of Campus Crusade for Christ The Evolution of Catholicism religion and racial and its founder traces the trajectory of (HarperCollins, 2008). From the strug - issues in American evangelicalism from its postwar stirrings gles of the very first Christians to the political history, arguing that a common through to its current explosive growth challenges and scandals of today, the religious heritage has lain behind a and political activism. While Bright Catholic Church has wrestled with how variety of points of view from slavery to remains a perplexing figure, Turner seeks to organize itself, express its beliefs, and segregation to issues of the present day. to fairly recognize both his successors nurture its members. From Jesus’ apostle Noll suggests that the major transforma - and his personal struggles, while exam - Peter to Pope Benedict XVI, McBrien tions in American history constitute an ining evangelical Christianity through explains in layperson’s terms the evolu - interconnected narrative in which Campus Crusade’s dance with American tion of the Catholic Church and its opposing appeals to Biblical truth gave culture. power, scope, theology, and influence. rise to often-contradictory religious and moral complexities. David K. Yoo and Ruth H. Chung, eds., Patrick J. McCloskey, The Street Stops Religion and Spirituality in Korean Here: AYear at a Catholic High School Robert S. Pelton, America (Illinois, 2008). This study in Harlem (University of California, C.S.C., Aparecida: examines the ambivalent identities of 2009). Interweaving vivid portraits of Quo Vadis? predominantly Protestant Korean daily school life with clear and even- (University of Americans in Judeo-Christian American handed analysis, McCloskey takes readers Scranton, 2009). culture. Focusing largely on the migra - through an eventful year at Rice High For one week in tion of Koreans to the United States School, as staff, students, and families May 2007, hundreds since 1965, this interdisciplinary collec - strive to prevail against society’s low of bishops from tion investigates campus faith groups expectations of their mostly male, throughout Latin and adoptees and probes how factors disadvantaged, and African-American America gathered in Brazil at the Shrine such as race, the concept of diaspora, (an often non-Catholic) students. of Our Lady of Aparecida for the Fifth and the improvised creation of sacred McCloskey’s narrative considers an General Conference of the Bishops spaces shape Korean-American religious urgent public policy question: whether of Latin America. Ten of the foremost identity and experience. In calling (and how) to save these schools that scholars of Latin American theology and attention to important trends in provide the only viable option for thou - the church in Latin America examine Korean- American spirituality, this sands of poor and working-class students the official documents from the confer - volume highlights a high rate of reli - and thus fulfill a crucial public mandate. ence and assess the bishops’ strategies for gious involvement in urban places and dealing with globalization, discipleship participation in a transnational religious Charles E. Nolan, Waters of Transition: and missions, structural sin, the preferen - community. The Sisters of Mount Carmel of

16 Recent articles of interest include:

Olav Aarts, Ariana Need, Manfred te Intellectualization of American Journal of Church and State 50, no. 3 Grotenhuis, and Nan Dirk de Graaf, Methodism,” Church History: Studies (summer 2008): 495-517. “Does Belonging Accompany in Christianity and Culture 77, no. 3 Believing? Correlations and Trends in (September 2008): 659-87. Ephrem Hollermann, O.S.B., “Love Western Europe and North America Stern As Death: Benedictine and between 1981 and 2000,” Review of Jonathan Beecher Field, “The Cistercian Women in North America,” Religious Research 50, no. 1 (September Antinomian Controversy Did Not Take American Benedictine Review 59, no. 4 2008): 16-34. Place,” Early American Studies: An (December 2008): 375-95. Interdisciplinary Journal 6, No. 2 (fall Thomas E. Blantz, C.S.C., “James 2008): 448-63. Robert F. Hueston, “The Assimilation of Gillespie Blaine, His Family, and German Immigrants into a Pennsylvania ‘Romanism,’” Catholic Historical Review J. Spencer Fluhman, “An ‘American German Township, 1840-1900,” 94, no. 4 (October 2008): 695-716. Mahomet’: Joseph Smith, Muhammed, Pennsylvania Magazine of History and and the Problem of Prophets in Biography 133, no. 1 (January 2009): Jacob M. Blosser, “Irreverent Empire: Antebellum America,” Journal of Mormon 59-87. Anglican Inattention in an Atlantic History 35, no. 3 (summer 2008): 23-45. World,” Church History: Studies in William Issel, “Faith-Based Activism in Christianity and Culture 77, no. 3 James F. Garneau, “Presidents and Popes, American Cities: The Case of the San (September 2008): 596-628. Face to Face: from Benedict XV to John Francisco Catholic Action Cadre,” Paul II,” U.S. Catholic Historian 26, no. 4 Journal of Church and State 50, no. 3 Edward T. Brett, “Archbishop Arturo (fall 2008): 89-106. (summer 2008): 519-40. Rivera Damas and the Struggle for Social Justice in El Salvador,” Catholic Peter E. Gordon, “The Place of the William Issel and Mary Anne Wold, Historical Review 94, no. 4 (October Sacred in the Absence of God: Charles “Catholics and the Campaign for Racial 2008): 717-39. Taylor’s A Secular Age ,” Journal of the Justice in San Francisco from Pearl History of Ideas 69, no. 4 (October 2008): Harbor to Proposition 14,” American Jeffrey M. Burns, “Priests in Revolt: The 647-73. Catholic Studies 119, no. 3 (fall 2008): San Francisco Association of Priests, 21-44. 1968-1971,” U.S. Catholic Historian 26, Sarah Barringer Gordon, “Where the no. 3 (summer 2008): 51-68. Action Is — Law, Religion, and the Kimerer L. LaMothe, “What Bodies Scholarly Divide,” Religion and American Know about Religion and the Study Helen M. Ciernick, “A Matter Culture: A Journal of Interpretation 18, no. of It,” Journal of the American Academy of Conscience :The Selective 2 (summer 2008): 249-72. of Religion 76, no. 3 (September 2008): Conscientious Objector, Catholic 573-601. College Students and the Vietnam War,” R. Marie Griffith, “The Religious U.S. Catholic Historian 26, no. 3 (summer Encounters of Alfred C. Kinsey,” Journal Sharon M. Leon, “Tensions Not Unlike 2008): 33-50. of American History 95, no. 2 (September That Produced by a Mixed Marriage: 2008): 349-77. Daniel Marshall and Catholic Challenges Frank J. Coppa, “Between Morality and to Anti-Miscegenation Statutes,” U.S. Diplomacy: The Vatican’s ‘Silence’ Paul W. Harris, “Racial Identity and Catholic Historian 26, no. 4 (fall 2008): During the Holocaust,” Journal of Church the Civilizing Mission: Double- 27-44. and State 50, no. 3 (summer 2008): 541- Consciousness at the 1895 Congress 68. on Africa,” Religion and American Culture: W. C. Lubenow, “Roman Catholicism a Journal of Interpretation 18, no. 2 in the University of Cambridge: St Leilah Danielson, “‘It Is a Day of (summer 2008): 145-76. Edmund’s House in 1898,” Journal of Judgment’: The Peacemakers, Religion, Ecclesiastical History 59, no. 4 (October and Radicalism in Cold War America,” David M. Haskell, Kenneth Paradis, and 2008): 697-713. Religion and American Culture: A Journal of Stephanie Burgoyne, “Defending the Interpretation 18, no. 2 (summer 2008): Faith: Reaction to The Da Vinci Code, Rafael Luévano, “A Living Call: The 215-48. The Jesus Papers, The Gospel of Judas, Theological Challenge of the Juárez- and Other Pop-Culture Discourses in Chihuahua Femicides,” Journal of Nancy M. Davis, “A Lutta Continua: Easter Sunday Sermons,” Review of Feminist Studies in Religion 24, no. 2 Black Catholic Activism in Detroit, Religious Research 50, no. 2 (December (fall 2008): 67-76. Michigan in the 1970s,” U.S. Catholic 2008): 139-56. Historian 26, no. 3 (summer 2008): Maria Mazzenga, “Condemning the 15-33. Robert H. Holden, “Communism and Nazis’ Kristallnacht: Father Maurice Catholic Social Doctrine in the Sheehy, the National Catholic Welfare Maura Jane Farrelly, “‘God Is the Author Guatemalan Revolution of 1944,” Conference, and a Sense of Father of Both’: Science, Religion, and Charles Coughlin,” U.S. Catholic Historian 26, no. 4 (fall 2008): 71-88. 17 P UBLICATIONS

Deanna Meyler and Milagros Peña, Craig Prentiss, “‘Terrible Laughing Ascham’s The Schoolmaster ,” Journal of the “Walking with Latinas in the Struggle God’: Challenging Divine Justice in History of Ideas 69, no. 4 (October 2008): for Justice: A Case Study of El Centro African American Anti-Lynching Plays, 517-32. Mujeres de la Esperanza,” Journal of 1916-1945,” Religion and American Feminist Studies in Religion 24, no. 2 (fall Culture: A Journal of Interpretation 18, no. Charles T. Strauss, “God Save the Boer: 2008): 97-113. 2 (summer 2008): 177-214. American Catholics and the South African War, 1899-1902,” U.S. Catholic Kristin Cheasty Miller, “Una Iglesia Más Richard J. Ross, “Puritan Godly Historian 26, no. 4 (fall 2008): 1-26. Mexicana: Catholics, Schismatics, and Discipline in Comparative Perspective: the Mexican Revolution in Texas, 1927- Legal Pluralism and the Sources of Rodger Van Allen, “John Cogley’s 1932,” U.S. Catholic Historian 26, no. 4 ‘Intensity’” American Historical Review Dissent from Humanae Vitae ,” U.S. (fall 2008): 45-70. 113, no. 4 (October 2008): 975-1002. Catholic Historian 26, no. 3 (summer 2008): 69-83. Nicolaas Mink, “A (Napoleon) Francis J. Sicius, “Peter Maurin’s Green Dynamite Identity: Rural Idaho, the Revolution,” U.S. Catholic Historian 26, Nicholas M. Wolf, “The Irish-Speaking Politics of Place, and the Creation of a no. 3 (summer 2008): 1-14. Clergy in the Nineteenth Century: New Western Film,” Western Historical Education, Trends, and Timing,” New Quarterly 39, no. 2 (summer 2008): Jason A. Springs, “What Cultural Hibernia Review 12, no. 4 (winter 2008): 153-76. Theorists of Religion Have to Learn 62-83. from Wittgenstein; Or, How to Read James O’Toole, “Studying Popular Geertz as a Practice Theorist” Journal of Peter J. Wosh, “Missionary Priests and Devotional Life:The Work of Joseph the American Academy of Religion 76, no. 4 Faithful Parishioners in Southern New Fichter and Others as Sources,” American (December 2008): 934-69. Jersey: A Regional Perspective on Catholic Studies 119, no. 3 (fall 2008): Nineteenth-Century Catholicism,” 1-20. Ryan J. Stark, “Protestant Theology and American Catholic Studies 119, no. 3 Apocalyptic Rhetoric in Roger (fall 2008): 45-64.

Upcoming Events

Cushwa Center Lecture “Rome’s Reputation Is Stained with will explore and promote God’s Word at Protestant Blood: The Klan-Notre Dame the heart of the Church, with particular Michael E. Lee, Fordham University Riot of May 1924” focus on Scripture in Latinos’ lives and “Ignació Ellacuría, Martyred Professor: Date : Tuesday, November 10, 2009 call to mission. The aim of the confer - A Catholic University Confronts El Time: 3:00 p.m. ence is to enable leaders to develop Salvador’s Reality” Place: To Be Announced initiatives that advance the objectives Date: Wednesday, Septemer 23, 2009 of the Synod among U.S. Hispanic Time: 4:30 p.m. Catholics. Place: DeBartolo Hall, Room 129 Hibernian Lecture Maurice Bric, University College of Dublin Presenters include: Seminar in American Religion “‘Squaring Circles’: Daniel O’Connell Efraín Agosto, Juan Alfaro, Mons. Faustino Armendáriz Jiménez, Carmen and Public Protest, 1823-1843” Cervantes, Archbishop Nikola Eterov i´c, The Burden of Black Religion (Oxford, 2008) Date: Friday, October 9, 2009 Eduardo Fernandez, S.F., Renata Furst, Curtis J. Evans, Divinity School at the Time: 4:00 p.m. Cardinal Francis George, Hermana University of Chicago Place: To Be Announced Glenda, Archbishop José Gómez, Raúl Commentators: Gómez-Ruiz, S.D.S., Ricardo Grzona, Anthea Butler, University of Rochester F.R.P., Jamie Lara, Liana Lupas, Hoffman Milton Sernet, Syracuse University Cushwa Center Ospino, Arturo Pérez Rodríguez, Jorge Date: Saturday, September 12, 2009 Conference Presmanes, O.P., and Jean-Pierre Ruiz Time: 9:00 a.m.-12:00 p.m. and Maruja Sedano. Place: McKenna Hall, Center for Dates: Thursday, July 30-Saturday, Continuing Education Camino a Emaus: The Word of God and Latino Catholics August 1, 2009 American Catholic Studies Latina and Latino Catholics’ deep hunger For further information and Seminar for the Bible resonates with the theme of conference registration, please the October 2008 Synod of Bishops, visit www.nd.edu/~cushwa. “The Word of God in the Life and Kelly Baker, Florida State University Mission of the Church.” This conference

18 AMERICAN CATHOLIC STUDIES NEWSLETTE R

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19 £ THE CUSHWA CENTER FOR THE STUDY OF AMERICAN CATHOLICISM

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