Cushwa Center for the Study of American Catholicism By Whose Authority? U.S. Women Religious and the Vatican: Conflict and Historical Context

If you consumed any media in 2012— powerful men who are tone-deaf to the frame that either renders sisters victims or, and not just Catholic media—it’s likely you sisters’ mission in the modern world. This conversely, implies that, like disobedient encountered American Catholic sisters in more storyline, however, is incomplete. children, “they had it coming”—a more than a few headlines. The media and public accurate understanding of the censure would responded loudly and with interest to recent There’s a second—less common but reflect that both parties in the conflict conflicts between the Leadership Conference similarly incomplete—storyline. In this claim to possess legitimate authority, both of Women Religious (LCWR) and the telling, the emphasis is on the total authority operate from a relatively coherent set of Vatican’s Congregation for the Doctrine of the of the Roman hierarchy and the failure of the principles and assumptions, and both have Faith (CDF). The storyline of “out-of-touch sisters to listen to and obey that authority. acted with strategic precision in defense of Vatican authorities dropping the hammer on Here, the recent Apostolic Visitation of their perceived interests. innocent sisters” inspired a wide range of American sisters by the Vatican’s Congregation articles, opinion pieces, blog posts, and analysis. for Institutes of Consecrated Life and The problem with interpretations that Societies of Apostolic Life and the negative portray sisters as powerless in the face of The most common Vatican-versus-nuns Doctrinal Assessment of the LCWR from Vatican authority is not just that these storyline goes something like this: American the CDF both are actions justly taken. narratives present a profound misreading of women religious are innocent victims at the the history of American women religious and mercy of a corrupt, misogynist patriarchy While the media, the American public, the Second Vatican Council, or that they in Rome. The sisters, this storyline suggests, and even many Catholics understand the oversimplify the institutional and juridical have little recourse to refute the unjust Congregation for the Doctrine of the Faith’s structure of the Catholic Church and accusations lodged against them or resist censure of LCWR as the Vatican “dropping misunderstand the position of women the unjust punishment meted-out by the hammer” on sisters—an interpretive religious in that structure (though all these are true). The more critical error of narratives that emphasize sisters’ powerlessness in the face of hierarchical power is that they I N S I D E undervalue the considerable theological, canonical, and procedural resources that Cushwa Center Activities ...... 2 sisters possess, and underestimate sisters’ ability to utilize those resources to shape and Announcements ...... 10 defend their institutions. American sisters Publications ...... 12 may face powerful interlocutors in the Upcoming Events ...... 21 see U S. . Women Religious, page 6

Volume 39 Number 2 Fall 2012 Cushwa Center Activities

Seminar in at Westminster John Knox Press, read a around whether America was founded on transcript of her comments. Christian principles, she suggested, Was American Religion America Founded as a Christian Nation? Winner began by praising Fea for his would serve as an excellent guide for people On April 14, the Seminar in American contribution to our understanding of the on both sides of the issue. Religion discussed John Fea’s Was America past. As a scholar of colonial Anglicanism, Founded as a Christian Nation? A Historical she appreciated that Fea treated Anglicans Mark Noll was also impressed by Fea’s Introduction (Westminster John Knox, 2011). “on the terms of liturgical piety, and not work. Noting the author’s talent for “bringing Fea is associate professor of history and chair the terms of evangelical profession and together disparate concerns into coherent of the department at Messiah College. He also performance.” And as a historian of colonial individual texts,” Noll said, “Fea does an probes “the intersection of American history, religion more broadly, she was impressed unusually good job addressing several of the Christianity, politics, and the academic life” by his “nuanced discussion” of the tension sub-questions that lurk beneath the central through his column at patheos.com. Among between Christian and enlightenment question posed by his title.” Noll then assessed his numerous publications for both academic currents in the Declaration of Independence; Fea’s account in light of four of these questions. and popular audiences, Fea has authored The Way of Improvement Leads Home: Philip Vickers First, what did Fithian and the Rural Enlightenment of or did not happen Early America (University of Pennsylvania, during the founding 2008), and Confessing History: Explorations years? In speaking to of Christian Faith and the Historian’s Vocation this question, Noll (Notre Dame, 2010), which he co-edited said, Fea “succeeds with Jay Green and Eric Miller. The Way of admirably.” Noll’s Improvement Leads Home won two awards. only “semi-serious It was named Non-Fiction Book of the issue” was that Fea Year by the New Jersey Studies Academic sometimes adduces Alliance, and an Honor Book by the New primary-source Jersey Council for the Humanities. quotations from secondary sources, In Was America Founded as a Christian John Fea “which in the all- Nation?, Fea approaches the title’s question too-serious debates from a historical perspective, helping readers about the character of American Christian his “elegant consideration” of Jefferson’s see past the emotional rhetoric on both origins is probably a tactical mistake.” sides of the issue. Through illuminating case failure to live up to Jesus’ moral teachings; studies of the Founding Fathers, he shows and his “simple, also elegant observation” that Second, what is the meaning of what that three (John Jay, John Witherspoon, Jefferson, as a slaveowner, had a convenient happened? Here, Noll lauded Fea’s decision to and Samuel Adams) were devout, while way of setting aside his belief that God was not offer a definitive answer to the the other four (George Washington, John angry about the institution of slavery. The question his title poses. Any effort to do Adams, Thomas Jefferson, and Benjamin only drawback to Fea’s story, Winner thought, so, Noll said, “is fraught with extraordinary Franklin) were more ambivalent toward was its lack of women. ethical, historical, religious, and even theological difficulty.” orthodoxy. The book was a finalist for For all its historical acumen, Winner the 2012 George Washington Book Prize argued, the true import of the book lies in its Third, what difference should in American History. Lauren Winner, capacity to engage general readers. Winner historical conclusions about America’s associate professor of history at Duke related how, in her own state of North founding make in terms of present Divinity School, and Mark Noll, professor Carolina at the time of the seminar, people legislative and judicial decisions? After of history at Notre Dame, responded to were debating a constitutional amendment to mentioning that Fea also refrains from the book. As Winner could not attend due define marriage as between one man and one addressing this question, Noll communicated to illness, Jana Riess, acquisitions editor woman. Since much of the debate revolved

2 his own view on the matter, which is on how female abolitionists, suffragists, and (Mark Noll). The discussion closed with that “bad history breeds bad history. . . . others often “promoted their ideas out of a a consideration of the difficulties in Statesmen who can read American history Christian understanding of the nation.” In writing for a public audience, particularly to support the notion of a ‘new American addressing Noll’s comments, Fea noted that on so incendiary topic as the faith of Israel,’” he said, “are statesmen who deserve the title of his book poses “a bad historical the Founding Fathers. In a reflection of judges who assert that the founders erected question,” which (he argues in the book) is generational differences among modern ‘a wall of separation’ between religion and ultimately impossible to answer. Indeed, Fea evangelicals, Fea related how students at society.” Indeed, Noll continued, even if wondered if presenting this argument to Messiah are open to the book while their these politicians were to read Fea and form both conservative and liberal non-historians parents in many cases are not. an accurate understanding of American amounts to “tilting at windmills.” Will history, they would have difficulties the book make a difference in how people applying that understanding to a nation think about America, he asked, particularly that is now very different than it was since most come to his book talks with American Catholic during the eighteenth century. their minds already made up on the issue? Studies Seminar

Fourth, why have debates over the A lively and wide-ranging discussion On February 21, participants in the Christian character of America’s founding ensued, which centered on the historical American Catholic Studies Seminar discussed been so important, and why do Americans origins and nature of the question, “Was Monica L. Mercado’s paper, “‘What a continue to see them as important today? America founded as a Christian nation?” Blessing It Is to be Fond of Reading Good In responding to this query, Noll posited a George Marsden pointed out that the people Books’: Catholic Women and the Reading historical tendency among Americans to who thus frame the question are often Circle Movement in Turn-of-the-Century embrace “ideological liberalism and basic biblicists, and that their attempts to return America.” Mercado is a Ph.D. candidate at Protestantism” at the same time. This to a primitive text are shaping the question the University of Chicago, a 2011–2012 “amalgamation” has meant that some posed by Fea’s title. Darryl Hart asked Fellow at Chicago’s Center for the Study of communities have interpreted “liberal whether those who viewed America as a Gender and Sexuality, and winner of numerous principles” such as “democracy, market- Christian nation also tended to view history research awards. Among her publications, orientation, individualism, anti- as founded upon Christian principles. Mark Mercado has authored (with Katherine Turk) traditionalism, republican government, Noll offered an incisive response, arguing “‘On Equal Terms’: Educating Women at the and the separation of church and state” as that just as strong claims about a “Christian University of Chicago” (Chicago Library, also “Christian principles.” It follows, Noll America” preclude the ability to remain 2009). Her paper traced the rise of Catholic argued, that when other Americans use objective about what may or may not have “reading circles,” a national network of book these principles to oppose Christian beliefs happened in the past, so does an allegiance clubs that aimed to organize Catholic women’s it appears they are attacking America as to providentialism preclude sober historical readership as an extension of the Church’s well as Christianity. Noll concluded reasoningand that the two tendencies are educational mission. Mercado argues that his comments by saying that although often linked. A loose consensus emerged because reading circles during the 1880s Fea tends to stay away from such “grand around the idea that, as John McGreevy put through the early 1900s focused on ‘good explanations,” his story “is essential for it, peoples’ use of the Founding Fathers to books’ and lacked a strong devotional understanding the historical validity of further personal agendas emerged out of the component, they “created spaces where some aspects of the Christian America “anti-historicism” and “individualism” of laywomen could choose to access a broader idea,” and also why that idea “represents the 1960s and 1970s. Fea agreed with this world of ideas, still with a defiantly Catholic such badly misguided historical over-reach assessment, adding that many of the people emphasis, individually and in conversation and why it compromises so seriously the whom he has encountered study the past with each other, in both single-sex and coed goals that many of its advocates seek.” to promote rather than to de-center their environments.” Thus, turn-of-the-century worldviews, a move both anti-historical and Catholic laywomen did not shy away from After thanking Timothy Matovina and individualist. Other participants noted interacting with literature or current events. Kathleen Cummings for inviting him to specific ways in which the 1960s and 1970s Rather, joining this particular movement participate, Fea briefly addressed Winner’s were a watershed in this regard, or compared enabled them to view themselves as both and Noll’s comments. He thought Winner’s what was happening in the U.S. at that time to Catholic and cultured. Mercado’s paper is a point about the absence of women “a fair similar shifts in Mexico (Timothy Matovina), chapter from her dissertation, “Women and criticism,” and said that he might have Europe (Thomas Kselman), and Quebec the Word: Gender, Print, and Catholic strengthened the book by including a chapter

3 Cushwa Center Activities

Identity in Nineteenth-Century America,” expand her discussion of four points. First, Catholic ventures into women’s history which she is completing under the direction Mercado hints that her dissertation will use education,” Cummings had “trouble of Catherine Brekus and Kathleen Conzen. cultures of reading to broaden the definition seeing them as anything else.” Cummings Her larger study argues that “discourses of religious practice. With this idea in mind, concluded her comments by thanking surrounding the reading of ‘good books’ are Cummings pressed Mercado to make this Mercado for a thought-provoking paper. an important avenue for conceptualizing intention more explicit and to extend it in In responding, Mercado expressed laywomen’s attempts to live their faith in the new directions. “Can we understand reading gratitude for Cummings’ comments about context of the hierarchical Roman Catholic circles as another kind of sacred space,” extending the meaning of religious practice Church and the larger religious worlds of Cummings inquired, “and what might be and recovering “Catholic spaces.” These, late nineteenth-century America.” Kathleen some other examples of spaces and places she indicated, are two issues that she Cummings, associate professor of American where Catholics have sought to, as she would like to explore more in-depth as Studies at Notre Dame, served as respondent writes in her introduction, ‘promote the she continues to write, as is the issue of in the seminar. application of a Catholic worldview to class. On the question of what makes every aspect of American life’? ” Second, Mercado opened the session by thanking something “Catholic,” Mercado said that Mercado notes that both the Catholic the Cushwa Center for the invitation to marketing played a major role. Families Reading Circle Review and the Columbian present, and by introducing the project as a might view as Catholic any number of Reading Union were supposed to indicate materials, including novels or runs of “appropriate almanacs. Much depended on how these materials of study,” materials were advertised. Regarding the and that disappearance of reading circles, Mercado members were acknowledged that she perhaps “too encouraged to “speak cleanly” dealt with the matter. Motivating with [a priest] first her narrative on this point is the idea that to seek his blessing when the and council.” But, Catholic Reading Circle Review and Columbian Reading Union disappear, Cummings asked, so do the reading circles. But, Mercado how did these lay said, they do continue in cities, albeit to a organizations operate lesser extent, even after the collapse of these vis-à-vis priests large umbrella organizations. She hoped and other church this insight could shed light on lay women’s Monica L . Mercado officials? Who desire for fellowship outside of family and decided what whole. Following the introduction, Cummings church during the early twentieth century. was “Catholic” and what was not? And to began her comments with praise for the paper. what extent was reading material Opening the general discussion, In particular, she was impressed by Mercado’s “prescribed or proscribed”? Third, Valerie Sayers asked how reading-circle use of two sources: the Catholic Reading although Mercado discusses the issue of texts functioned to console and/or disturb Circle Review (a journal that followed the class in the paper, Cummings suggested participants. She asked the question with growth of reading circles, and published that she foreground it more than she particular reference to Chaucer’s their local news and reports), and monthly currently does. Along these same lines, , which women in one reports from the Columbian Reading Union Canterbury Tales Cummings was curious as to how of the circles read. Mercado responded (a body that created reading lists). Both, Mercado deals with class elsewhere in her that if such books upset women they also Cummings said, represent “unmined and dissertation, and how her treatment of empowered them. Classics like potentially . . . rich sources in American Canterbury it there relates to her treatment of it in this gave women the “intellectual and religious history.” Tales chapter. Fourth, and despite Mercado’s cultural chops” they needed to navigate Then, in the interest of strengthening the claim that Catholic reading circles were middle- and upper-middle-class American study, Cummings suggested that Mercado more than just “a short-lived bridge to culture. To the extent these classics were more extensive and more formal American

4 written by Catholic authors, Mercado Lived History of A glance through the bibliography of added, they simultaneously enabled them works published by contributing scholars to celebrate their Catholic heritage. A Vatican II Project illuminates the broad-ranging potential of related question centered on objectionable As Catholics and scholars of the Lived History project. They have worked material, this time with reference to the Catholicism alike begin to commemorate on a number of different Catholic themes, women who read Dante’s Divine Comedy the fiftieth anniversary of the Second greatly diversifying the methods used to and Homer’s Iliad. To what extent were Vatican Council (1962-1965), the Cushwa arrive at a narrative of the Council’s reception. such “racy” texts “performative acts”? Did Paul Pullikan studied the presence of Indian Center began its Lived History of Vatican reading them foster community within bishops at the Second Vatican Council itself II project with a gathering of contributing the circle, or help the women to articulate scholars in early March. in Indian Church at Vatican II: A Historico- dissent? While Mercado’s evidence has Theological Study of the Indian Participation not revealed how particular books shaped Under the guidance of Kathleen in the Second Vatican Council. Josephine readers, she affirmed that she considers Cummings and Timothy Matovina of the Laffin’sMatthew Beovich: A Biography reading a performative act and tries to University of Notre Dame and Robert examines the man who served as archbishop discern when it builds community or Orsi of Northwestern University, sixteen of Adelaide, Australia during the Second expresses dissent. scholars from a variety of fields have started Vatican Council. Massimo Faggioli (recipient research on fifteen Catholic dioceses around of the Cushwa Center’s 2012 Peter R. Mark Noll then asked if Catholic the globe. While each diocese bears its own D’Agostino Research Travel Grant) has reading circles imitated Protestant ones, or historical experience of Vatican II, the Lived published several books on the interpretation perhaps existed alongside similar “aspirational” History project ultimately will draw them and perceived meaning of Vatican II, including Protestant groups. Mercado responded that all together to form a coherent study of Vatican II: Battle for Meaning and True Reform: while Protestant reading groups existed, they Vatican II as it played out in the lives of Liturgy and Ecclesiology in Sacrosanctum were not at all similar to Catholic reading individual Catholics the world over. By Concilium. Alana Harris’ Faith in the circles in terms of structure and (unlike the doing so, this diverse array of historians, Family: Transformations in English Catholic Catholic groups) showed no evidence of theologians, anthropologists, and sociologists Spirituality and Popular Religion, 1945-82 having tried to organize at the national level. will shed new light on a field of Catholic looks at post-war English Catholicism. Turning to the matter of nineteenth- studies that has long been treated in isolation In Biography of a Mexican Crucifix: Lived century religious feminization, Martina from wider contexts, an area which has often Religion and Local Faith from the Conquest to Cucchiara asked whether reading-circle restricted itself to high-level theological or the Present, Jennifer Scheper Hughes unpacks women were truly asserting themselves intellectual shifts within the Church at Mexican Catholicism as it has changed over apart from clergy, or whether clergy were the expense of understanding changes the centuries since European arrival. Sol containing women in these groups. experienced by the laity in everyday life. Serrano Pérez has published widely on Chilean history and the nature of the Chilean In answering this question, Mercado The global significance of the Lived state, including her “La Definición de lo acknowledged that the reports do show a project is seen in the scholars’ History Público en un Estado Católico: El Caso tension between these two alternatives. Yet areas of focus: dioceses in Angola, India, Chileno, 1810-1885 ”. Jeffrey Burns’ they also allow her to argue that women Australia, Canada, Italy, England, the Disturbing the Peace: A History of the created their own free spaces, which were Netherlands, Mexico, Chile, and the Christian Family Movement, 1949-1974 “driven by women’s desires and interests.” United States will all come under chronicles the early years of the lay-focused Official instructions, for example, specified comprehensive examination in an effort movement. Finally, Kathleen Holscher has that reading circles should meet in parish to understand threads of similarity and studied women religious extensively, with buildings. While many did meet in parish moments of differentiation as Vatican II publications including her forthcoming buildings, Mercado noted, most met in women’s unfolded for Catholics around the world. Religious Lessons: Catholic Sisters and the homes. Other topics of discussion included Such a geographically wide-ranging the types of materials that women in reading Captured School Crisis in New Mexico. exploration will allow the Lived History circles read; how “Catholic” materials were project to understand how decisions made These works represent the vast array of defined; and what these groups tell us about at the Council for the universal Church methodologies utilized by the scholars who the tension between being Catholic and were received, understood, and implemented will contribute to the Lived History project. being middle-class at the turn of the century. at the local level across a wide spectrum of By examining the Council and its subsequent geographic locations. effects on local Catholic life through a variety

5 U.S. Women Religious and the Vatican continued from page 1 should not surprise observers: Vowed religious rewriting their constitutions to reflect the new inhabit a unique place in the structure of norms they were living and at the same time hierarchy, but they have never been and the Catholic Church where the autonomy bring the constitutions into compliance with certainly are not now powerless in their of religious institutes in managing their the revised code. The preceding years had interactions with Vatican authorities. internal affairs intersects with the larger brought tumult and uncertainty for women hierarchy that governs the Church as a religious, but it also had introduced new forms Indeed, the history of women whole. There is tension inherent in sisters’ of vitality into religious communities. Some religious in the U.S. through the long (and position between autonomy and authority, American sisters had enjoyed important and ongoing) period of conciliar reception and to be sure, but this is not entirely negative sustaining partnerships with local bishops, but implementation has been characterized by or regrettable. The structurally determined others had clashed with diocesan authorities recurrent skirmishes and intensifying tension tension between sisters and the hierarchy over the scope of institutional renewal and the between sisters and the Vatican over the has been the source of innovation and new forms of religious life sisters had adopted. scope the apostolate, the proper form of creativity as much as it has produced congregational governance, communal- contention and disagreement. Sisters in the To aid the bishops in advising, versus-individual living arrangements U.S. have used this unfolding pattern of encouraging, and admonishing religious in for religious, and the extent to which the perennial discord to hone skills in advocacy their diocese, the pope called for a Pontifical norms of religious life should emphasize and (sometimes) diplomacy, to build networks Commission to study religious life in the U.S. separation form the world as a component for sharing information and coordinating (often casually called “the Quinn Commission” of religious consecration. The recent action efforts, and to refine their strategies for after its head, Archbishop John R. Quinn of by the CDF is simply the latest chapter of communicating with the Roman curia and San Francisco). John Paul II also included with a long, unfolding story of conflict between American bishops. As we consider this his letter a document prepared by the Sacred American women religious and the male history of conflict as the backdrop for Congregation for Religious and Secular hierarchy. Other well known chapters include recent interactions between the LCWR Institutes titled Essential Elements in the the confrontation between the Los Angeles and the Sacred Congregation, one chapter Church’s Teaching on Religious Life as IHM community and James Cardinal from the 1980s is especially instructive Applied to Institutes Dedicated to Works of the McIntyre in the late 1960s, curial opposition about the resources that American women Apostolate . Essential Elements described itself to the Conference of Major Superiors to the religious possess and the rhetorical as a response to superiors and bishops who had Leadership Conference of Women Religious and juridical strategies they pursue in requested guidance as religious congregations contentious dealings with the Vatican. moved into a final stage of conciliar adaptation. “Religious superiors and chapters have ______asked this Sacred Congregation for directives The recent action by as they assess the recent past and look toward On May 31, 1983, Pope John Paul II the future,” Essential Elements states. “Bishops, the CDF is simply the wrote to American bishops inviting them to too, because of their special responsibility latest chapter of a long, “render a special pastoral service” to religious for fostering religious life, have asked for in the United States by encouraging them counsel.” Framing the document’s raison d’être unfolding story of conflict in renewal, admonishing those who had in pastoral terms, the Sacred Congregation between American departed from the norms of religious life, and stated that Essential Elements presented “a women religious and exploring the reason for a decline in religious clear statement of the Church’s teaching vocations. This papal initiative came at an regarding religious life at a moment which is the male hierarchy. important moment in the post-conciliar particularly significant and opportune.” The renewal of congregations of religious. The document argued that, although religious revised Code of Canon Law, reflecting the congregations were in the process of adapting theological changes of the Second Vatican external facets to the circumstances of the in 1971, the plea for women’s inclusion in all Council, had been promulgated earlier in modern world, the spiritual purpose and ministries of the Church made by Sister the year. Religious congregations had been sacramental nature of religious life rendered Theresa Kane, RSM, to Pope John Paul II at experimenting with new forms of apostolate, its core principles eternal and independent of the National Shrine in 1979, the case of Sister living arrangements, dress, and governance the whims of temporal change: “Historical Agnes Mary Mansour, RSM, who resigned since 1966. They had held general chapter and cultural changes bring about evolution in her vows in order to remain as the Michigan meetings, extraordinary chapter meetings and, the lived reality, but the forms and direction Director of Social Services in1983, the often, had conducted countless surveys and that the evolution takes are determined by the Vatican dispute with sister-signatories of self-studies to determine new patterns of essential elements without which religious 1984 New York Times ad by Catholics For a religious life. As the new canonical regulations life loses its identity.” The real purpose of Free Choice, to name just a few. The conflict took effect, vowed religious were charged with Essential Elements, in other words, was to identify those constant elements of religious

6 life that in the purview of the Sacred Evenglica Testificatio, located apostolic conflict with the Vatican even in the present Congregation were not open to revision by religious life within a sophisticated (and moment. Congregations consulted with each religious institutes in their renewal efforts. sometimes confusing) matrix of concepts, other through the Leadership Conference principles, and ecclesiology. Essential of Women Religious, sharing information Most American congregations had not, Elements, in contrast, narrowed this vision, and resources as they determined whether in fact, asked for this kind of guidance and asserting simply, “Consecration is the basis of a response was needed and, if so, what shape clarification about renewal from the Vatican, religious life.” Essential Elements emphasized it would take. They also maintained a robust and they certainly did not want bishops to be that the other features of religious life—the conversation with individual brothers from empowered to “admonish” them about matters vows, congregational mission, apostolic activity, diverse orders and with the Conference of that were internal to congregational community life, formation, governance, etc.— Major Superiors of Men (CMSM). Sisters renewal. Some sisters saw the intervention were secondary characteristics that should consulted with experts in theology, ecclesiology, history, and canon law to determine the status and authority of Essential Elements. And they maintained a steady posture of Vowed religious inhabit a unique place in the structure of the self-possession (rather than submission) while stating again and again that they Catholic Church where the autonomy of religious institutes were willing to dialogue with the Sacred in managing their internal affairs intersects with the larger Congregation about points of tension. hierarchy that governs the church as a whole. There is tension Almost immediately after the papal inherent in sisters’ position between autonomy and authority, letter to the bishops about the renewal of apostolic congregations became public to be sure, but this is not entirely negative or regrettable. knowledge, the LCWR encouraged religious to “develop a comparative critique of Essential Elements document and Vatican II documents, study ecclesiology of religious as a well-intentioned effort to address the flow from the central principle of personal life…. and validate the evolutionary dramatic decline in religious vocations, but sanctification. Any reform to these developments in religious life as historical, a larger number of sisters quietly (and not so components of religious life in revised theological realities.” In a lengthy article quietly in private) expressed concern that constitutions must affirm the centrality of comparing Essential Elements with the 1983 Essential Elements and the Quinn Commission sanctification, recognizing that “consecration Code of Canon Law, Sharon Holland, IHM, represented Roman interventionism in is lived according to specific provisions which voiced the conclusion that many sisters processes and domains that properly were manifest and deepen a distinctive identity.” ultimately reached about the document, that it was “a synthesis of existing teaching; reserved to religious congregations themselves. That distinctive identity,Essential Elements Many congregations and the LCWR continued, should be manifest in nine central it does not propose new doctrine or law” that represented them greeted the Quinn “characteristics” which are “common to all and thus has no juridical authority in and Commission and Essential Elements—which forms of religious life and which the Church of itself. John Lozano, CMF, writing for the in their view had appeared without warning— regards as essential.” The document concluded CMSM asked, “It is not a directum or an with surprise and mild alarm, worrying that with a list of forty-nine additional “fundamental instructio officially promulgated by SCRIS. both were efforts by the Vatican to de-legitimate norms” that congregations of religious should Is it a simple working paper?” Another conciliar adaptations that American observe. From the perspective of American commentator stated more directly, “What congregations had already put in place. women religious, the “essential elements” authority does it have as teaching, since it Some noted that the Sacred Congregation of religious life delineated in the document has none as legislation? Since it purports had issued Essential Elements before the included provisions that by 1983 had been to be a summary, it has the authority of Quinn Commission had begun to consult revised or eliminated from many American the documents it summarizes…. Like any with American sisters, a reversal of usual women’s communities, such as distinctive dress, summary, it is uneven and bears the mark procedure that suggested that the Vatican regularized prayer, community proximity and theology of those who selected its had preemptively determined the problems in living accommodations, and hierarchical components and gave them their order.” and solutions with American religious. authority housed in a single superior. Commentators versed in ecclesiology While Essential Elements did not Presented with a pontifical commission pointed out that the document’s authors signal a marked departure from documents and a statement of “essential elements” that demonstrated a clear preference—an that guided religious in their renewal efforts contradicted the new norms congregations “interpretive bias,” as one sister put it—for at the time, it did introduce a uniquely were writing into revised constitutions, monastic spirituality, uniformity of norms, univocal interpretation of the parameters of American sisters responded to this unexpected and hierarchical authority. The Conference congregational reform. Taken together, the intervention with the kind of careful, of American Benedictine Prioresses wrote a conciliar documents Lumen Gentium and coordinated, and deliberate action that is letter, signed by fifty-two individual prioresses, Perfectae Caritatis as well as the motu proprio characteristic of their strategy for dealing with to Archbishop Quinn that summarized their Ecclesiae Sanctae and the papal document concerns that “the apostolic charism will be

7 U.S. Women Religious and the Vatican subsumed by the monastic tradition” if those in need, counted no price too great to continue to focus instead on the original Essential Elements “becomes the criteria for pay in their service to the Church. Regrettably, documents and legislation that Essential the evaluation of contemporary religious these unselfish pioneers often had to struggle Elements was attempting to summarize. life. Not only does the document not define against member of the hierarchy. Only after the monastic in its full scope and variety but, undaunted commitment was approval given Sisters may have characterized Essential moreover, it focuses on some characteristics to their efforts. Many never lived to enjoy it. Elements as both inaccurate and tangential to commonly associated with monasticism To assert, as the first statement does, that in their deliberations, but they also recognized and makes them normative for all religious their origins institutes depend on the hierarchy that American bishops might view the orders.” Many sisters objected that the is to ignore this fact of history.” Other document as a litmus test against which to document presented religious life as a static, historians pointed out the inconsistency judge the innovations and reforms American structure-bound institution rather than as a that some of the items listed as “essential” were sisters were writing into revised constitutions. prophetic, dynamic, and constantly unfolding not part of original or existing constitutions They would need to be thoughtful and effective witness to the incarnation. As such, Essential in some congregations because founders had in conversations with bishops, and strong but Elements seemed to contradict the central ruled them out in the original founding not overtly defiant in their communications principles of ecclesiology that emerged in the legislation—legislation that had been given the with the Sacred Congregation in Rome. Second Vatican Council. Still others pointed explicit approval of the Catholic hierarchy. Thus, even in the sharpest criticisms of out that the document’s focus on apostolic American Catholic historian David O’Brien Essential Elements, sisters were careful to congregations meant that its content did not pointed out that Essential Elements, “with its signal that they welcomed further dialogue with apply to religious orders that considered emphasis on a seemingly preconciliar image the hierarchy about areas of mutual concern. themselves monastic or, more recently, as with of proper church order, simply ignores the The emphasis on dialogue was not members of the Franciscan family, evangelical. most important developments in the church accidental. Sisters purposely emphasized the and in religious life since Vatican II.” The historians sisters consulted also took concept of dialogue in their posture toward the document to task. Essential Elements The conclusion most experts conveyed the hierarchy because it evoked an ecclesiology insisted that authority for religious to the LCWR and CMSM was that Essential of consultation and shared governance that congregations resided in the hierarchy, Elements was a deeply flawed attempt to many sisters believed to be the central model because the hierarchy possessed the role of synthesize conciliar directives and canon law. of authority that had been affirmed by the discerning the charism and approving the Many argued that, while the limitations Second Vatican Council. This was the model of authority that was at the heart of the change when the Conference of Major Superiors of Women’s Religious Institutes renamed itself the Leadership Conference of Women Presented with a pontifical commission and a statement Religious. It also was the issue at stake in of “essential elements” that contradicted the new norms some early conflicts between congregations congregations were writing into revised constitutions, and the Sacred Congregation over approval of revised constitutions. The trope of dialogue, American sisters responded to this unexpected intervention with its conciliar resonance, conveniently with the kind of careful, coordinated, and deliberate action signaled to the hierarchy that women religious believed that their autonomy in that is characteristic of their strategy for dealing with matters related to their institutes was fully conflict with the Vatican even in the present moment. in keeping with Council and its mandates. It signaled that religious believed they were on solid ground, juridically, when claiming autonomy in internal affairs and when constitution and rule for new institutes. and inaccuracies in Essential Elements were instituting shared governance as the norm Historians evaluating the document unfortunate, the document had no direct in constitutional revisions. charged that this was a misreading of the bearing on women religious themselves since Dialogue, in the big picture, was a actual conflict-ridden history through it was intended to inform bishops rather way of insisting on a different ecclesiology which many congregations were founded. than religious. Others argued that Essential than the hierarchy was embodying at the “Historically, religious institutes were Elements should be consulted, but always moment. Patricia Lynch, president of the brought to birth when pressing needs read alongside and against the revised code of Congregation of the Sisters of St. Joseph of were not being met in already established canon law, with precedence given to the code Peace, wrote to Archbishop Quinn in 1983 agencies,” Dianne Bergant, CSA, observed. itself in places of apparent conflict between encouraging the Pontifical Commission he “Charismatic women and men, aflame with the two. Others countered that sisters should was heading to foster “sincere and open zeal for the gospel and with compassion for simply ignore Essential Elements and

8 exchanges” between sisters and bishops. “It is Faith echoes the strategy and rhetoric it understanding between the church leadership now the expectation of our Executive Council deployed nearly thirty years ago in the face and women religious, but also to creating more that the SCRIS Study will provide further Essential Elements and the Quinn Commission. possibilities for the laity and, particularly opportunities for creative dialogue at many The LCWR in 2012—as in 1983—responded for women, to have a voice in the church.” levels,” Lynch wrote, “between Bishops and to an uninvited evaluation by the hierarchy women religious of this country; between by drawing support from diverse networks of One of the central resources sisters in allies in and beyond the Church, by consulting the U.S. have employed again and again in with experts in history, ecclesiology, theology, their contentious interactions with Rome has and canon law about the juridical status of the been their ability to ground themselves firmly Many sisters objected that evaluation, and by consistently underscoring and resolutely in the distinct ecclesiology, its willingness to dialogue with members of spirituality, sense of mission, and ideas of the document presented the hierarchy. authority that many congregations of women religious life as a static, religious in the U.S. developed in the wake The LCWR largely remained silent in of the Second Vatican Council. In her 2012 structure-bound the immediate wake of the CDF’s April 18 presidential address to the LCWR in the institution rather than as a release of the negative assessment. In part depths of the controversy over the CDF the LCWR wanted to consult with its prophetic, dynamic, and membership at the national assembly and constantly unfolding proceed thoughtfully in crafting an official witness to the incarnation. reply—“to respond rather than to react”— The emphasis on dialogue but the LCWR was able to remain silent was not accidental. Sisters for months because it knew that diverse individuals and groups would voluntarily purposely emphasized LCWR and the Pope; between LCWR and rise to its defense. And, indeed, Catholic the concept of dialogue pundits went on television and radio to decry SCRIS; between Bishops and laity—and in their posture toward that this dialogue will contribute to the the assessment, historians published op-ed development of an ecclesiology which will essays warning the Vatican about riling up the the hierarchy because it embody a new historic moment in the life of nuns, and the Franciscan Brothers Minor sent evoked an ecclesiology the Church.” The LCWR located dialogue an open letter to Rome expressing concern in a larger constellation of principles that “that the tone and direction set forth in the of consultation and shared included justice, reconciliation, and Doctrinal Assessment of LCWR are excessive, governance that many peacemaking. Following its 1983 national given the evidence raised.” assembly, the LCWR released a “Thematic sisters believed to be the When the LCWR did issue a public Summary of Recommendations Regarding central model of authority response, it emphasized the “institutional the Implementation of the Pope’s Mandate legitimacy of canonical recognition” that that had been affirmed by to Bishops” that encouraged religious to the LCWR possesses, locating the LCWR reach out to local bishops and engage them in the Second Vatican Council. and its members firmly within a conciliar ongoing conversation about the perspective ecclesiology. In its press release about its of women religious. The LCWR framed 2012 annual assembly, the LCWR countered “dialogue and collaboration” with bishops the CDF assessment, arguing, “Religious and the Sacred Congregation as form of assessment, Pat Farrell, OSF, embodied the life, as it is lived by the women religious peacemaking whose ultimate aim was full confidence and self-possession that American who comprise the LCWR, is an authentic reconciliation between religious and the women religious draw from this foundation, expression of this life that must not be hierarchy, calling sisters to “continue to asking, “what would a prophetic response to compromised. The theology, ecclesiology, and work for unrelenting reconciliation with the doctrinal assessment look like? I think it spirituality of the Second Vatican Council gentleness, continue to respond rather would be humble, but not submissive; rooted serve as the foundation of this form of than react, continue to articulate our lived in a solid sense of ourselves, but not life—and while those who live it must experience of religious life and struggle self-righteous; truthful, but gentle and always be open to conversion—this form to reflect diversity, develop theology and absolutely fearless.” As historians of American of life should not be discounted.” And the description of spirituality of woman as Catholicism assess the present conflict LCWR assembly returned to the concept peacemaker to enable her to participate in between the LCWR and Vatican authorities, of dialogue, its perennial posture toward the the work of reconciliation.” let us remember that both the tension that hierarchy, instructing the LCWR officers underlies the present crisis and the resources ______to conduct their conversation with curial that sisters bring to the conversation are rooted representatives “from a stance of deep prayer deeply in the history of American Catholicism. The LCWR’s response to the negative that values mutual respect, careful listening, and open dialogue.” The expectation, according Doctrinal Assessment it recently received — Amy Koehlinger to the assembly, is “that open and honest from Congregation for the Doctrine of the Oregon State University dialogue may lead not only to increasing

9 Announcements

The Cushwa Center is Gilbert Ahr Enderle, Projects may deal with any aspect of the pleased to announce the C.Ss.R., recently history of the Franciscan Family, including any publication of Catholics published a biography of of the branches of the Family, male, female, in the American Century: the cofounder of the tertiary, Capuchin, etc. The fellowships may Recasting Narratives Sisters, Servants of the be used for any valid purpose relating to the of U.S. History, edited Immaculate Heart of conducting of research and may be used in by R. Scott Appleby Mary (IHM Sisters): I conjunction with other awards and grants. and Kathleen Sprows Desire to Be Everywhere: The recipient must be engaged in full-time Cummings (Cornell University Press, Louis Florent Gillet: Frontier Missionary, research during the period of the fellowship. 2012). This is the latest volume in a series, Founder, and Contemplative Monk (OSP/ Proposals may be submitted in English, Cushwa Center Studies of Catholicism SSIHM Board of Directors, 2012). Spanish, French or Portuguese. The applicant in Twentieth-Century America, and must be a doctoral candidate at a university it addresses the distinctive presence Massimo Faggioli is the in the Americas, and the bulk of the research and agency of Catholics as Catholics, a author of the recently should be conducted in the Americas. narrative that is almost entirely absent in published True Reform: scholarly and popular works of history. Liturgy and Ecclesiology in The deadline for applications is February 1, Sacrosanctum Concilium 2013. Awards will be announced in April 2013. In this book, the editors (a former and current (Liturgical Press, 2012). director of the Cushwa Center, respectively) He also contributed “The Visit www.aafh.org/Scholarships.html for bring together American historians of race, Pre-Conciliar Liturgical details. To apply, or for further information, politics, social theory, labor, and gender who Movement in the United States and the please contact: detail in cogent and wide-ranging essays how Liturgical Reform of Vatican II” to La Dr. Jeffrey M. Burns, Director Catholics in the twentieth century negotiated Théologie Catholique entre Intransigeance et Academy of American Franciscan History gender relations, raised children, thought about Renouveau : la Réception des Mouvements 1712 Euclid Avenue war and peace, navigated the workplace and Préconciliaires à Vatican II, edited by Gilles Berkeley, CA 94709-1208 the marketplace, and imagined their place Routhier, Philippe J. Roy, and Karim Schelkens [email protected] in the national myth of origins and ends. (Louvain-La-Neuve: Collège Érasme; A long overdue corrective, Catholics in the Leuven: Universiteitsbibliotheek, 2011). The Louisville Instituteseeks to enrich the American Century restores Catholicism to religious life of American Christians, and Research Travel Grant recipient William its rightful place in the American story. to revitalize their institutions, by bringing Francis Collopy has completed his together those who lead religious institutions Contributors include R. Scott Appleby, dissertation, “Welfare and Conversion: with those who study them so that the work University of Notre Dame; Lizabeth The Catholic Church in African American of each might inform and strengthen the work Cohen, Harvard University; Kathleen Communities in the U.S. South, 1884-1939.” of the other. The Institute especially seeks to Sprows Cummings, University of Notre support significant research projects that Dame; R. Marie Griffith, Washington focus on Christian faith and life, religious University in St. Louis; David G. Gutiérrez, Fellowships institutions, and pastoral leadership. Research University of California, San Diego; grant programs include the Dissertation Wilfred McClay, University of Tennessee The Academy of American Franciscan Fellowship (Deadline: Feb. 1, 2013) and the at Chattanooga; John T. McGreevy, History is accepting applications for four First Book Grant Program for Minority University of Notre Dame; Robert Orsi, dissertation fellowships, each worth Scholars (Deadline: January 15, 2013). Grant Northwestern University; and Thomas $10,000. As many as two of these fellowships amounts vary. Complete details are available Sugrue, University of Pennsylvania. will be awarded for projects dealing with at: www.louisville-institute.org, via e-mail at some aspect of the history of the Franciscan [email protected], or by regular Family in Latin America, including the mail at Louisville Institute, 1044 Alta Vista United States Borderlands, Mexico, Central Road, Louisville, Kentucky 40205. and South America. Up to another two fellowships will be awarded to support projects dealing with some aspect of the history of the Franciscan Family in the rest of the United States and Canada.

10 History of Women Religious

The History of Women Religious began Australia, and Japan. The three-day format The Conference on the History of its formal association with the Cushwa Center regularly features scholarly papers on topics Women Religious is seeking nominees for in 2011. An informal relationship dates back pertaining to women religious worldwide the Distinguished Historian Award to be to 1988, when a colloquium sponsored by the as well as an award ceremony recognizing presented at the 2013 triennial meeting. Center, “The History of Women Religious outstanding books on the subject published Please send a one-page letter of nomination in the United States,” stimulated a small since the last conference. to Margaret McGuinness, Chair of group of women to begin HWR. Networking the Awards Committee, Conference has been facilitated primarily through History on the History of Women Religious of Women Religious News and Notes and Award Nominations ([email protected]). Deadline for a triennial conference. Publication of the nominations is March 15, 2013. newsletter concluded with the June 2011 issue. The Conference on the History of Women Religious is seeking nominations for Mary Ewens, O.P., is back in the Past issues of the newsletter have been the Distinguished Book Award, which will U.S. after some years in Rome and has deposited in the History of Women Religious be awarded at the triennial conference in resumed research she was doing on Native section of the University of Notre Dame June 2013. Books must have been published Americans. She sent by regular mail Archives. Conference news continues to be by a refereed press between May 1, 2010 information on a recently published book: available on its website, www.chwr.org. and January 1, 2013. Mark G. Thiel and Christopher Vecsey, Privately published books and collections eds., Native Footsteps Along the Path Ninth Triennial Meeting of edited documents and letters will not be of Saint Kateri Tekakwitha (Bureau of considered. Lists of past recipients are listed Catholic Indian Missions and Marquette The Conference on the History of on the Conference website, www.chwr.org. University Press, 2012). Ewens contributed Women Religious returns June 23-26, 2013 Copies of nominated books should be sent to: the chapter “Kateri’s Dream and Its Fulfillment,” which tells of Kateri’s unfulfilled to St. Catherine University in St. Paul, Dr. Margaret McGuinness Minnesota, site of the Conference’s first desire to have an Indian community of La Salle University sisters, and her influence on The American academic meeting, held in 1989. All interested 1900 W. Olney Ave. persons are welcome to participate in the Congregation, an Indian sisterhood started Philadelphia, PA 19141 in 1891 in North Dakota. Conference, which attracts attendance ([email protected]) primarily from the U.S. and Canada, but also from other countries, including England, Please note that the book is to be France, Belgium, Denmark, Norway, entered into nomination.

Have information or updates of interest to HWR? Please let us know about research, publications, or other milestones by March 15, 2013. Email Margaret McGuinness at [email protected] or send your update to her at 1900 W. Olney Ave., Philadelphia, PA 19141.

11 Publications A Catholic Brain Trust by Patrick J. Hayes (University of Notre Dame Press, 2011) Review by Stephen M. Koeth, C.S.C.

This past January, while attending the that birthed UNESCO’s constitution, but organization of Catholic students, and American Catholic Historical Association’s the American bishops were intent on American Catholic scholars, largely through annual meeting in Chicago, I joined about influencing the organization’s development. European Catholic intellectuals who lived a dozen fellow graduate students for an Out of this meeting Murray drafted a as exiles at Catholic colleges in the United impromptu evening social. Over drinks we got memo that became the “spine of the CCICA States during the war (45-46). This gave rise to know one another better, discussed our constitution” and Hochwalt began promoting to the Commission’s efforts as a “liaison various areas of research, and laughed at one the association among the bishops (20). At the between the NCWC’s War Relief Services another’s classroom war stories. But we also same time, Murray participated in informal (WRS) and Catholic colleges willing and able had a serious conversation about the state of the gatherings of Catholic scholars at Fordham to relocate” Catholic scholars displaced by the field of American Catholic history and our war (74). The Displaced Scholars Program, as place in it. As junior scholars researching and the project was called, sent CCICA members writing about the history of the Church in and Jesuit Fathers Edward Rooney and the United States, how might we better Gerald Walsh to Europe in 1947 and 1948 collaborate to ensure that our work contributed to interview refugee intellectuals and to something unique to the academy, to the create a roster of scholars who might be Church, and to the broader culture? placed in American colleges. Hayes assesses In A Catholic Brain Trust Patrick J. Hayes, that the program had limited success, the assistant archivist of the Redemptorist however, as only twenty-eight colleges Archives in Brooklyn, New York, narrates the employed a total of thirty-seven refugee story of a similar group of Catholic scholars professors by the end of 1949, by which seeking answers to some of the very same time the program had run its course (79). questions more than 65 years earlier. Hayes The CCICA’s other principal presents the initial organization, triumphant international effort, its support for and successes, and noble failures of the Catholic collaboration with UNESCO, was never Commission on Intellectual and Cultural universally approved of by its membership. Affairs (CCICA) from its founding in 1946 Catholic University sociologist Paul Hanley until 1965. Organized by Catholic intellectuals Furfey and Georgetown philosopher Louis among the clergy and especially the laity, the J.A. Mercier “warned of UNESCO’s CCICA grew out of a desire to ensure that secularizing tendencies, whose underlying the horrors of the Second World War would philosophy” they saw as “divorced from a never again be repeated. The Commission and Georgetown, which discussed the role that Catholic, cosmic worldview” (64). And aimed to “advance a Catholic perspective on an association of Catholic scholars could play indeed, John Courtney Murray was asked matters of social and cultural importance” and, in reconstructing intellectual life in war-torn to chair a CCICA committee charged with in turn, Hayes argues they also “helped to Europe. From these gatherings, and with the responding to UNESCO’s first director shape Catholic identity in America” (11-12). approval of the NCEA executive board, an general, Julian Huxley, whose vision for the In the fall of 1945 Monsignor Frederick interdisciplinary group of twenty scholars organization was deemed to be plagued by Hochwalt, general secretary for the National was invited to become charter members of “materialism,” “false philosophical Catholic Educational Association (NCEA) the CCICA in the spring of 1946. Over implications,” and an openness to eugenics (83). and executive director of the National time, the membership was augmented via Still, Hayes describes these philosophical Catholic Welfare Conference’s (NCWC) “grass-roots recommendations” and funding differences as a crucial source of internal Department of Education, met with Jesuit was secured from Catholic colleges and from unity for the CCICA and he deems the scholar John Courtney Murray to discuss members of the hierarchy including Francis Commission’s work with UNESCO to be an organizing a group of Catholic intellectuals Cardinal Spellman of New York (65-66). important success (85). Differing with Philip to participate in the work of the United Nations The initial priorities of the CCICA Gleason, who in Contending with Modernity Educational, Scientific and Cultural were decidedly international in focus. Hayes wrote that the CCICA’s involvement with Organization (UNESCO). The Vatican had briefly explains the connections developed UNESCO was quite limited, Hayes asserts been shut out of the international meetings between Pax Romana, an international that since “so many CCICA members served in

12 so many capacities at UNESCO over the years” Brooklyn College, dismantled Blanshard’s group of Catholic scholars [was] working on the Commission’s involvement was decidedly arguments in his own Catholicism and a secret statement on Church-State relations” not a minor one (82). In particular, Hayes American Freedom, and John Tracy Ellis (142). Ultimately this led to complaints about highlights the role that a small number of published an explication of what he called Murray (largely from fellow priest faculty CCICA members—aided by Catherine “an authentic tradition” among the bishops of members at Catholic University) reaching the Schaefer, head of the NCWC’s Office for the United States in support of American Roman curia, and Murray’s Jesuit superiors UN Affairs, and Elizabeth Lynskey, professor religious toleration (114-116). counseled him to refrain from publishing of political science at Hunter College, and Leading up to the CCICA’s 1949 annual on the church-state question. including philosopher Jacques Maritain— meeting in St. Louis, at which John Courtney Hayes notes that Murray’s silencing played in the early drafting stages of the Murray would address the theology of church “sent a chill throughout academia” and he Universal Declaration of Human Rights (90-91). and state, “the expertise of fifteen CCICA uses this fact to pivot his investigation toward Debates within the CCICA also members was collated” and distributed to the another significant contribution made by swirled around the issue of church-state membership for comments (117). Among members of the CCICA: evaluating and relations, a topic that animated its members the most important responses was that of a advancing the state of American Catholic from 1948 to 1959. In what may well be the group of academics and professionals who scholarship (149). In 1955 the CCICA’s best and most important section of the book, gathered at Princeton University, including director, Father William Rooney, asked John Hayes makes use of a vast but largely untapped Jacques Maritain. Their so-called “Princeton Tracy Ellis to frankly assess the state of Catholic reservoir of Commission documents to Statement” was a crucial contribution, offering scholarship and report to the annual meeting narrate these debates and to argue that they “a philosophical way out of the controversy,” (154). Despite the fact that “between 1939 represent an attempt by CCICA scholars to but it too aroused strong critiques from and 1949 the number of doctorates conferred “shape identities that were both American Mercier and Furfey (126). by Catholic universities” had doubled, this and Catholic” (112). Given the ecclesial Meanwhile Murray prepared for the still “only amounted to about 3 percent of reactions this debate aroused, and the St. Louis meeting by circulating his lengthiest the total number of doctorates awarded influence that CCICA member John Courtney treatment to date of the church-state issue. throughout the nation” (62). It was clear Murray ultimately had on Dignitatis Later published in Theological Studies as that Catholics were “not contributing to Humanae— the Second Vatican Council’s “Contemporary Orientation of Catholic the nation’s intellectual and cultural life in Declaration on Religious Liberty—it may not Thought on Church and State in the Light of proportion to their numbers” (151). be too much to suggest that this comprises the History,” Murray aimed for a middle ground Ellis’ address, later published as “American CCICA’s most significant achievement. between an impractical “return to the Catholics and the Intellectual Life,” called these In the postwar period, Protestant medieval ideal of a papal monarchy” and sad statistics a betrayal of the “oldest, wisest, polemicists Joseph Martin Dawson and “secularization or indifferentism” (130). and most sublime tradition of learning that the Paul Blanshard stirred America’s latent Hayes argues that Murray’s perspective, and world has ever known” (169). Hayes states anti-Catholicism and attacked the Catholic his well-documented contribution to the that Ellis’ stinging critique served to rally Church’s position on the separation of church Council’s teaching on religious freedom, were CCICA members “more than any other single moment in the organization’s history,” but there was, again, no unanimity to the their responses (151). Hayes suggests that the way the nation’s Debates within the CCICA also swirled around the Catholic intellectuals responded to Ellis’ address—either with support or with criticism— issue of church-state relations, a topic that animated its helped determine how they would align members from 1948 to 1959. In what may well be the best themselves with either the developing liberal or and most important section of the book, Hayes makes use conservative factions within the Church (185). Hayes outlines the short- and long-term of a vast but largely untapped reservoir of Commission reactions to Ellis’ address, and evaluates the documents to narrate these debates and to argue that they overall impact of the debate. He underlines the represent an attempt by CCICA scholars to “shape crucial but largely unrecognized role the CCICA played in advancing discussions “on identities that were both American and Catholic.” Catholic intellectual life across the nation” and notes that these discussions “continue to the present” (177 and 182). Indeed, while Hayes’ states that by 1985 a new consensus held that and state. Members of the CCICA saw it as shaped by the friendly and critical responses he “the old problem of the Catholic intellectual their task to “formulate a new understanding received from fellow members of the CCICA. had been resolved,” there are presently still of the Church’s position on the codified Despite the fact that this ongoing legitimate questions about such a consensus protections found in religiously pluralistic discussion was intended solely for Commission position. What is it that defines aCatholic societies such as the United States” (112). members, news of the debate was “difficult university, a Catholic scholar, and a Catholic James O’Neill, professor of rhetoric at to contain” and rumors circulated that “a intellectual? Were all the problems Ellis

13 outlined really solved and if so how and at what its relationship with Pax Romana and became and about the current state of Catholic cost? What if any new problems have arisen in more focused on issues internal to the Catholic intellectual life. Just how fully integrated the Catholic academy since that time (190)? academy. Even amidst “the tumultuous years into the wider culture had American Catholic Not all of the CCICA’s efforts were as of the Vietnam War” and the Civil Rights scholars and intellectuals become? Could successful as its contributions to the debates Movement, the Commission rarely addressed it be that the CCICA became increasingly over church-state doctrine and Catholic pressing political or moral issues (280). When unviable in the decades following the Second scholarship. Hayes devotes an entire chapter the Commission finally disbanded, its Vatican Council precisely because Catholic to a failed attempt by the Commission to edit remaining funds were “divided evenly academicians, who succeeded in being and publish a New Catholic Encyclopedia. between two publications, Commonweal accepted as serious scholars by their secular Although the effort received initial support and First Things” (283). peers, began to define themselves less and from Chicago’s Samuel Cardinal Stritch, Citing Andrew Greeley and Philip less as Catholic scholars? Although Hayes his transfer to Rome and subsequent death, Gleason, Hayes evaluates the CCICA as wishes to avoid retracing the steps of recent difficulty raising necessary funding, and having played a significant and broad, if studies, including those by Patrick Allitt, miscommunication with and competition ultimately unmeasurable, role in improvements Michael Cuneo, Michelle Dillon, and Mary Jo from the administration of Catholic to Catholic higher education and intellectual Weaver, which have studied the political University, sidelined the CCICA from the life in the early 1960s. The CCICA helped and ideological commitments of postwar process. The encyclopedia was ultimately American Catholics, it is difficult to ignore finished as a commercial venture and deemed the ways in which such commitments “an estimable achievement” (222). The compromised the unity of the American CCICA, however, “merited only a half-column Could it be that the Catholic intellectual community (4). entry” in the finished product (223). CCICA became Indeed, the growing ideological divide within the Catholic academy—the origins of Hayes also discusses the Commission’s increasingly unviable in abortive attempt to compile a registry of which Hayes traces, in part, to the opposing Catholic scholars. Begun in 1957 with the the decades following reactions to John Tracy Ellis’ indictment of circulation of questionnaires, “the registry the Second Vatican Catholic scholarship, and which is symbolized by the division of CCICA funds between became so overwhelming that the entire Council precisely because project ended with a whimper” just a few Commonweal and First Things—seems to years later and “the thousands of dossiers on Catholic academicians, indicate that American Catholic scholars no a ‘generation of Catholic scholars’ were who succeeded in being longer saw themselves as sharing a common tradition that could contribute something destroyed in order to protect the privacy” of accepted as serious respondents (251 and 253). The CCICA unique to the secular world. Rather, it would had only slightly more success organizing scholars by their secular seem that they saw themselves as primarily seminars for younger scholars aimed at peers, began to define divided by secular political categories, unable to agree upon or offer the world a particularly cultivating Catholic intellectual life and themselves less and less as discussing the role religion could play in Catholic worldview. One fears that William cultural and scholarly life (235). Beginning Catholic scholars? Rooney’s commentary from the 1965 CCICA in 1956, these Kerby Seminars, named for the Bulletin has proven prophetic. He wrote then: foundation that endowed them, successfully “at moments of great cultural shift, the gathered young scholars in Washington, Church is threatened by submergence in the New York, and at Notre Dame, and spread “raise the standard of excellence in Catholic culture with which she has been related and elsewhere throughout the early 1960s. But higher education” and “create a distinct ethos so threatened with being as irrelevant as the by the spring of 1965, “the Kerby Seminars by which Catholic education would contribute culture which is being sloughed off ” (278). were experiencing a shift in outlook” and to society” (pg. 224). But as Hayes admits, this Hayes’ thorough study of the often- their gatherings were simply folded into the “is a legacy that raises further questions” (268). overlooked history of the CCICA, and local meetings of the Commission (238). At the outset of the book, Hayes states especially his discussion of intellectual life, In his epilogue, Hayes briefly brings his desire to show how, through the CCICA, helps frame a series of crucially important the history of the Commission from 1965 Catholic intellectuals “moved from being rather questions about the Commission itself and through its last three decades to its formal defiant of the wider culture to becoming about what it might mean to be a Catholic dissolution in 2007, and also attempts to fully integrated and engaged with it” (4). university, scholar, or intellectual in today’s assess the legacy of the CCICA. He notes that Later, he describes the CCICA’s conviction society. It is admittedly unlikely that even this in the wake of the Second Vatican Council the that “Catholic higher education would not excellent book will inspire young Catholic Commission’s director, Father William simply replicate its secular counterparts. It scholars, like those I met in Chicago, to form Rooney, “became reactionary and increasingly had to offer something different” (224). a new association for Catholic intellectuals. conservative,” that the “membership had Therefore, even though the ultimate But it could contribute significantly to become more partisan,” and that the Council demise of the CCICA lies outside the time our continued conversation about how we was only once discussed at an annual meeting period framing this study, it raises important might offer something unique to today’s (280-281). The Commission also terminated questions about the Commission’s final legacy academy and culture and thus further shape Catholic identity in America.

14 Recent publications of interest include:

Thomas E. Bergler,The the Holy Family, founded in New Orleans Covering a diversity of second-generation Juvenilization of American in 1842, were the first African American religious communities including Christians, Christianity (Eerdmans, 2012). Catholics to serve as missionaries. Using Hindus, Buddhists, Muslims, and Jews, the Bergler observes that young previously unpublished archival documents contributors highlight the ways in which race, Christians’ fascination with along with extensive personal correspondence ethnicity, and religion intersect for new pop worship music, falling in and interviews, Brett tells the story of the Americans. As the essays here suggest, the love with Jesus, mission trips, wearing jeans sisters’ little-known missionary efforts among second generation of Latinos and Asian and T-shirts to church, church-hopping, the Garifuna people in Belize from 1898 to Americans will shape not only American race faith-based political activism, and seeker- 2008. But his study examines more than just relations, but also the face of American religion. sensitive outreach have become important missions. He also treats the issues of racism parts of a spiritual ideal for all ages. In the and gender discrimination that the African R. Andrew Chestnut, process, Bergler argues, youth ministries American congregation encountered both Devoted to Death: Santa during the last seventy-five years have breathed within the church and in society, demonstrating Muerte, the Skeleton Saint vitality into four major American church how the sisters survived and even thrived (Oxford, 2012). Chestnut traditionsAfrican American, Evangelical, by learning how to skillfully negotiate with offers a fascinating portrayal mainline Protestant, and Roman Catholic. the white, dominant power structure. of Santa Muerte, a skeleton Yet he also suggests that the “juvenilization” saint whose cult has attracted millions of of American Christianity has led to Anne M. Butler, Across God’s devotees over the past decade. Although spiritual immaturity, consumerism, and Frontiers: Catholic Sisters in condemned by mainstream churches, this self-centeredness. It has nurtured a feel- the American West, 1850–1920 folk saint’s supernatural powers appeal to good faith while ignoring intergenerational (University of North millions of Latin Americans and immigrants community and theological literacy. Carolina, 2012). Catholic in the U.S. Devotees believe her to be the sisters first traveled to the fastest and most effective miracle worker, Diane Brady, Fraternity American West as providers of social services, and as such, her statuettes and paraphernalia (Spiegel & Grau, 2012). On education, and medical assistance. In Across now outsell those of the Virgin of Guadalupe April 4, 1968, the death of God’s Frontiers, Butler traces how sisters and Saint Jude. In particular, Chestnut shows Martin Luther King, Jr., challenged and reconfigured contemporary Santa Muerte has become the patron saint of shocked the nation. Later ideas about women, work, religion, and the drug traffickers, playing an important role as that month, the Reverend West. Moreover, she demonstrates how protector of peddlers of crystal meth and John Brooks, a professor of theology at the religious life became a vehicle for increasing marijuana. Yet Saint Death plays other College of the Holy Cross who shared Dr. women’s agency and power. As nuns and important roles: she is a supernatural healer, King’s dream of an integrated society, drove sisters adjusted to new circumstances and love doctor, money-maker, lawyer, and angel up and down the East Coast searching for immersed themselves in rugged environments, of death. She has become without doubt one of African American high school students to Butler argues, the West shaped them; and the most popular and powerful saints on both recruit to the school. Among the twenty through their labors and charities, the sisters the Mexican and American religious landscapes. students he helped recruit that year were in turn shaped the West. These female Clarence Thomas, the future Supreme religious pioneers built institutions, brokered J. Spencer Fluhman, “A Court justice; Edward P. Jones, who would relationships between indigenous peoples and Peculiar People”: Anti- go on to win a Pulitzer Prize for literature; encroaching settlers, and undertook varied Mormonism and the Making and Theodore Wells, who would become occupations, often without funding or of Religion in Nineteenth- one of the nation’s most successful defense direct support from the church hierarchy. Century America (University attorneys. In Brady follows five Fraternity, of North Carolina, 2012). of the men through their college years, and Carolyn Chen and Russell Fluhman offers a comprehensive history of suggests that these young men would not Jueng, eds., Sustaining Faith anti-Mormon thought. He argues that anti- have become the leaders they are today Traditions: Race, Ethnicity, Mormonism offers critical insight into the without Father Brooks’ involvement. and Religion among the American psyche because Mormonism became Latino and Asian American a potent symbol around which ideas about Edward T. Brett, The New Second Generation (New York religion and the state took shape. Fluhman Orleans Sisters of the Holy University, 2012). In this comprehensive documents how Mormonism was defamed, Family: African American anthology, contributors draw on ethnography with attacks often aimed at polygamy, and Missionaries to the Garifuna and in-depth interviews to examine the shows how the new faith supplied a social of Belize (University of Notre experiences of the new second generation: the enemy for a public agitated by the popular Dame, 2012). The Sisters of children of Asian and Latino immigrants. press and wracked with social and economic

15 Recent publications of interest include: instability. He also demonstrates how Patrick Griffin,America’s Samuel Joeckel and Thomas Mormonism’s own transformations defused Revolution (Oxford, 2012). Chesnes, eds., The Christian the worst anti-Mormon vitriol, triggering Griffin offers a new College Phenomenon: Inside the acceptance of Utah into the Union interpretation, narrative, and America’s Fastest Growing in 1896 and also paving the way for the historical synthesis of America’s Institutions of Higher dramatic, yet still grudging, acceptance of most formative period. Learning (Abilene Christian Mormonism as an American religion. Exploring the American Revolution from University, 2012). This collection probes how, global, Atlantic, and continental perspectives, during the last twenty years, institutions he focuses on how men and women in local affiliated with the Council for Christian Jorge J. E. Garcia, ed., Forging contexts struggled to imagine new ideas of Colleges and Universities (CCCU) have People: Race, Ethnicity, and sovereignty as British authority collapsed. He exploded. In 2006, for example, enrollment Nationality in Hispanic examines the relationship between ideas and over the previous year at public universities American and Latino/a social tensions, the War of Independence, the grew by 13 percent and at other private Thought (University of Notre roles of the founders, and the struggles and colleges by 28 percent, but enrollment at Dame, 2011). Contributors triumphs of those on the margins. Griffin CCCU institutions rose by 70.6 percent. explore how Hispanic American thinkers in illustrates how, between 1763 and 1800, Joeckel and Chesnes have taken an empirical Latin America and Latino/a philosophers in the Americans moved from one mythic approach. Surveying over 1,900 professors at United States have approached questions of conception of who they were to a very ninety-five CCCU colleges and universities race, ethnicity, and nationality. Essays range different one, a change that was evident in and 2,300 students at twenty different schools, from a consideration of Bartolomé de Las Casas word and in image. America’s Revolution they compiled responses to quantitative and on race and the rights of Amerindians to Simon captures these dynamics by exploring origins open-ended questions on topics from pedagogy Bolívar’s struggle with questions of how to and outcomesas well as the violent, and politics to faith learning integration. forge a nation from disparate populations to uncertain, and liberating process of They then made that data available to nearly modern and contemporary thinkers on issues revolutionthat bridged the two. thirty scholars who have turned their of race, unity, assimilation, and diversity. considered responses into chapters covering topics in gender, evolution, faith, learning, William Issel, For Both Cross Steven K. Green, The scholarship, and race/ethnicity. and Flag: Catholic Action, Bible, the School, and the Anti-Catholicism, and Constitution: The Clash National Security Politics in Jason S. Lantzer, Mainline that Shaped the Modern World War II San Francisco Christianity: The Past and Church-State Doctrine (Temple, 2010). Set before and (Oxford, 2012). Debates over Future of America’s Majority during World War II, Issel’s book recounts (New York University, school prayer and the public funding of Faith the civil rights abuses suffered by Sylvester 2012), Since the Revolutionary religious schools reached their apogee just Andriano, an Italian American Catholic War, mainline Christianity after the Civil War, between 1863 and 1876. whose religious and political activism in has been comprised of the Seven Sisters of At that time, the so-called “School Question” San Francisco provoked an anti-Catholic American Protestantism—the Congregational enabled Americans to debate the meaning of campaign against him. Andriano, a leading Church, the Episcopal Church, the Evangelical church-state separation. Those debates, Green figure in the Catholic Action movement, Lutheran Church, the Presbyterian Church, argues, formed the basis of today’s struggles was falsely accused in state and federal un- the United Methodist Church, the American with the issue. The modern Supreme Court’s American activities committee hearings Baptist Convention, and the Disciples of decisions on school funding and Bible of having Fascist sympathies. As his Christ. Today, however, the Seven Sisters no reading did not create new legal doctrines or ordeal began, Andriano was subjected to longer represent most American Christians. abolish dominant practices, but built on a hostile investigation by the FBI, whose The mainline has shrunk while evangelical and legal concepts and educational trends that confidential informants were his political non-denominational churches have attracted had been developing since the early rivals. Ultimately, the U.S. Army ordered more and more members. In this book, Lantzer nineteenth century. Green also shows that him to be relocated on the grounds that he chronicles the rise and fall of the Seven Sisters, while public reaction to a growing Catholic was a security risk. In telling this story, Issel documenting how they stopped shaping presence was a leading factor in this presents implications for contemporary American culture and began to be shaped development, it was but one element in the events and issues relating to urban politics, by it. He argues for a reconceptualization rise of the legal doctrines the high court ethnic groups, and religion in a time of war. of the mainline that recognizes the would embrace in the mid-twentieth century. vibrancy of American Christianity.

16 Charles H. Lippy and certain dissenting Protestants to the right world after decades of seclusion. Indeed, Eric P. Tranby, Religion in of private judgment in matters of biblical more than seven thousand Latter-day Saints Contemporary America interpretation helped promote religious from Utah attended the international (Routledge, 2012). The disestablishment in the early modern West. spectacle. In the first study ever written of authors explore the roots Miller examines seven key thinkers who Mormon participation at the Chicago World’s of contemporary American played a major role in the movement as it Fair, Neilson explores how Latter-day Saints religion from the 1950s up to the present day, came to fruition in American political and tried to “exhibit” themselves to the world looking at the major traditions including legal history: William Penn, John Locke, Elisha before, during, and after the Exposition. mainline Protestantism, the evangelical- Williams, Isaac Backus, William Livingston, He argues that their doing so was a key Pentecostal surge, Catholicism, Judaism, John Witherspoon, and James Madison. He moment in the Mormon migration to African American religions and new religious shows that church-state separation represented the American mainstream. After 1893, movements. They ask whether Americans are the triumph of a particular strand of Protestant Mormon leaders sought to exhibit their becoming less religious, and how religious nonconformitythat which stretched back faith rather than be exhibited by others. thought has moved from traditional systematic to the Puritan separatist and the Restoration theology to approaches such as black and sects. In so doing, he contributes powerfully Glenn W. Olsen, On the Road feminist theology and environmental theology. to the current trend among some historians to Emmaus: The Catholic The book introduces religion and social to rescue eighteenth-century clergymen Dialogue with America theory, and explores key issues and themes and religious controversialists from the and Modernity (Catholic such as religion and social change; politics; condescension of posterity. University of America, 2012). gender; sexuality; diversity; race and poverty. Olsen seeks to clarify the Readers will find the combination of historical Stephanie Muravchik, meaning of American modernity for Catholics and sociological perspectives an invaluable American Protestantism in the and shows the conflicts and tensions aid to understanding this complex field. Age of Psychology (Cambridge, confronting the religious person today. Essays 2011). Many have worried that take up such questions as the possibility of a Alexander McGregor, The Catholic the ubiquitous practice of neutral public order, the desirable relation Church and Hollywood: Censorship and psychology and psychotherapy between church and state, the spiritualities Morality in 1930s Cinema (I. B. Tauris, in America has corrupted religious faith, suitable to contemporary America, and hopeful 2012). During the 1930s, the Catholic eroded civic virtue, and weakened community possibilities for the future. Olsen defines Church in the U.S. was engaged in a life. But an examination of the history of the current challenge for religious persons metaphorical “war” against the increasingly three major psycho-spiritual movements as how to be “in” but not “of ” the world. modern and secular values of the American since World War II—Alcoholics Anonymous, public. Alexander McGregor offers a The Salvation Army’s outreach to homeless William O’Rourke, The detailed account of how the Church, men, and the clinical pastoral education Harrisburg 7 and the New feeling itself to be under siege, used movementreveals the opposite. These Catholic Left, 40th mediaand particularly cinemato reach groups developed a practical religious Anniversary Ed. (University out to Americans.The 1930s were the psychology that nurtured faith, fellowship, of Notre Dame, 2012). “golden age” for Hollywood, and the Church and personal responsibility. They did so by During the first three saw the film industry as an opportunity to including religious traditions and spiritual months of 1972, seven individuals stood engender a pro-Catholic social moral code activities in their definition of therapy and trial in the middle district of Pennsylvania. among the U.S. population. McGregor by putting clergy and lay believers to work They were accused of conspiring to examines how the American Catholic as therapists. The result was to demonstrate raid federal offices, bomb government Church sought to directly influence film that religion and psychology could work property, and kidnap presidential advisor production through its involvement with together to foster community, individual Henry Kissinger. Six of them were Roman censorship bodies such as the Legion of responsibility, and happier lives. Catholic clergy who identified with the Decency, and through Catholics in positions new “Catholic Left.” Forty years after the of influence within Hollywood itself. Reid L. Neilson, Exhibiting debut of O’Rourke’s classic account, a new Mormonism: The Latter-Day edition speaks to readers interested in Nicholas P. Miller, The Saints and the 1893 Chicago religious antiwar protest movements of the Religious Roots of the First World’s Fair (Oxford, 2011). Vietnam era. O’Rourke includes a new Amendment: Dissenting The 1893 Columbian afterword that presents a sketch of the Protestants and the Exposition, also known as the evolution of protest groups from the Separation of Church and Chicago World’s Fair, presented the Latter-day 1960s and 1970s, including the history State (Oxford, 2012). Miller Saints with their first opportunity to exhibit of the New Catholic Left for the past seeks to recover the cultural and religious the best of Mormonism for a national and an four decades. He concludes that “after the origins of church-state separation, particularly international audience after the abolishment Harrisburg trial, the New Catholic Left as it was shaped by the discourse of Protestant of polygamy in 1890. The Columbian became the New Catholic Right.” dissent. He argues that commitments by Exposition also marked the reengagement of the LDS Church with the non-Mormon 17 Recent publications of interest include:

Shawn Francis Peters, The James Rudin, Cushing, model of holiness and political legitimacy. Catonsville Nine: A Story of Spellman, O’Connor: The The colonists of early New England drew on Faith and Resistance in the Surprising Story of How this historical imagination in order to Vietnam Era (Oxford, 2012). Three American Cardinals strengthen their authority in matters of religion On May 17th, 1968, a group of Transformed Catholic-Jewish during times of distress. They also did so to Catholic antiwar activists Relations (Eerdmans, 2011). avoid responsibility for aggression against burst into a draft board in suburban Rudin describes how the vision and Algonquian tribes. This examination of Baltimore, stole hundreds of Selective commitment of Cardinals Richard Cushing, the historical imagination of martyrdom Service records (which they called “death Francis Spellman, and John O’Connor helped contributes to our understanding of the certificates”), and burned the documents. to transform Jewish-Catholic relations in the meaning of suffering and holiness in English The actions of the “Catonsville Nine” second half of the twentieth century. Two Protestant culture, of the significance of quickly became international news and introductory chapters contextualize their religious models to debates over political captured headlines throughout the summer actions and reveal the extraordinary nature of legitimacy, and of the cultural history of and fall of 1968 when the activists were these cardinals’ actions. By exploring the lives persecution and tolerance. tried in federal court. Peters offers the first of these men, Rudin offers case studies that comprehensive account of this key event in will inform modern ecumenical debates. Patricia Wittberg, S.C., the history of 1960s protest. He gives readers Building Strong Church vivid, blow-by-blow accounts of the draft Maria de Carvalho Soares, Communities: A Sociological raid, the trial, and the ensuing manhunt for People of Faith: Slavery Overview (Paulist, 2012). activists. He also examines the impact of and African Catholics in Wittberg summarizes survey a play written by Daniel Berrigan, one of Eighteenth-Century Rio results from over seven hundred Catholic the Nine, titled The Trial of the Catonsville de Janeiro (Duke, 2011). parishes around the United States, together , as well as the larger influence of this Nine Soares reconstructs the with studies of religious orders and the new remarkable act of civil disobedience. everyday lives of Mina slaves transported in ecclesial movements and previous historical the eighteenth century to Rio de Janeiro from research. She aims to help Catholics answer Amanda Porterfield,Conceived the western coast of Africa, particularly from the following questions: How connected do in Doubt: Religion and Politics modern-day Benin. Although Africans from they feel to their parish communities? How in the New American Nation the Mina Coast constituted no more than ten has the role of the parish changed throughout (University of Chicago, 2012). percent of the slave population of Rio, they history? What kinds of community Americans have long were a strong presence in urban life at the time. connections do different generations of acknowledged a link between Soares analyzes the role that Catholicism, Catholic sisters, brothers, and priests desire evangelical religion and democracy in the and particularly lay brotherhoods, played in from their religious orders? How has the early days of the republic. Porterfield challenges Africans’ construction of identities under Internet influenced church community this view and describes the complex relationship slavery in colonial Brazil. As in the rest of the connections? When is, and is not, community between religion and partisan politics that Portuguese empire, black lay brotherhoods in connectedness beneficial for a parish? emerged in the formative era of the early Rio engaged in expressions of imperial pomp republic. In the 1790s, religious doubt became through elaborate festivals, processions, and common in the young republic as the culture funerals; the election of kings and queens; shifted from mere skepticism toward darker and the organization of royal courts. expressions of suspicion and fear. But by 1800, economic instability, disruption of traditional Adrian Chastain Weimer, forms of community, rampant ambition, and Martyrs’ Mirror: Persecution greed for land worked to undermine optimism and Holiness in Early New about American political and religious England (Oxford, 2011). independence. Evangelicals managed and Weimer examines the folklore manipulated that doubt. They also exploited of martyrdom among the fissures of partisan politics by offering a seventeenth-century New England Protestants, coherent hierarchy in which God was king exploring how they imagined themselves and governance righteous. within biblical and historical narratives of persecution. Memories of martyrdom, especially stories of the Protestants killed during the reign of Queen Mary in the mid-sixteenth century, were central to a

18 Recent journal articles of interest include:

Chris Beneke, “‘Not by Force or Violence’: Rodney Hessinger, “‘A Base and Unmanly Pamela E. Pennock, “‘The Number One Religious Violence, Anti-Catholicism, and Conspiracy’: Catholicism and the Hogan Social Problem of Our Time’: American Rights of Conscience in the Early National Schism in the Gendered Religious Protestants and Temperance Politics in the United States,” Journal of Church and State Marketplace of Philadelphia,” Journal of the 1950s,” Journal of Church and State 54, no. 54, no. 1 (Winter 2012): 5-32. Early Republic 31, no. 3 (Fall 2011): 357-396. 3 (Summer 2012): 375-405.

José Casanova, “The Politics of Nativism: Kathleen Holscher, “Contesting the Veil Christopher N. Phillips, “Cotton Mather Islam in Europe, Catholicism in the United in America: Catholic Habits and the Brings Isaac Watts’s Hymns to America; States,” Philosophy and Social Criticism 38, Controversy over Religious Clothing in the Or, How to Perform a Hymn without no. 4 (May 2012): 485-495. United States,” Journal of Church and State Singing It,” New England Quarterly 85, no. 54, no. 1 (Winter 2012): 57-81. 2 (June 2012): 203-221.

Kathleen Sprows Cummings, “American Saints: Gender and the Re-Imaging of Deborah Kanter, “Making Mexican Markku Ruotsila, “Carl McIntyre and the U.S. Catholicism in the Early Twentieth Parishes: Ethnic Succession in Chicago Fundamentalist Origins of the Christian Century,” Religion and American Culture Churches, 1947–1977,” U S. . Catholic Right,” Church History 81, no. 2 (June 22, no. 2 (Summer 2012): 203-231. Historian 30, no. 1 (Winter 2012): 35-58. 2012): 378-407.

David J. Endres, “‘Take the Word of God Lawrence J. McAndrews, “Catholic Thomas W. Simpson, “The Death of Mormon to the Heart of the City’: Cincinnati’s Cacophony: Richard Nixon, the Church, Separatism in American Universities, 1877– Catholic Bible Center Apostolate, 1964– and Welfare Reform,” Catholic Historical 1896,” Religion and American Culture 22, 1971,” U S. . Catholic Historian 30, no. 1 Review 98, no. 1 (January 2012): 41-66. no. 2 (Summer 2012): 163-201. (Winter 2012): 15-34.

Neil Meyer, “‘One Language in Prayer’: Young Hwi Yoon, “The Spread of Marie Gayte, “‘I Told the White House Evangelicalism, Anti-Catholicism, and Antislavery Sentiment through Proslavery If They Give One to the Pope, I May Ask Harriet Beecher Stowe’s The Minister’s Tracts in the Transatlantic Evangelical for One’: The American Reception to the Wooing,” New England Quarterly 85, no. 3 Community, 1740s–1770s,” Church Establishment of Diplomatic Relations (September 2012): 468-490. History 81, no. 2 (June 2012): 348-377. between the United States and the Vatican in 1984,” Journal of Church and State 54, no. 1 (Winter 2012): 33-56. David Mislin, “‘According to His Own Julia G. Young, “Cristero Diaspora: Judgment,’: The American Catholic Mexican Immigrants, the U.S. Catholic Encounter with Organic Evolution, 1875– Church, and Mexico’s Cristero War, 1926– Katharine E. Harmon, “Drawing the 1896,” Religion and American Culture 22, 1929,” Catholic Historical Review 98, no. 2 Holy in the Ordinary: Ade Bethune, no. 2 (Summer 2012): 133-162. (April 2012): 271-300. the Catholic Worker, and the Liturgical Movement,” American Catholic Studies 123, no. 1 (Spring 2012): 1-23. Matthew Pehl, “‘Apostles of Fascism,’ ‘Communist Clergy,’ and the UAW: Political Ideology and Working-Class Religion Patrick J. Hayes, “Father Drumgoole’s in Detroit, 1919–1945,” Journal of American Catechetical Playland: Education as Refuge History 99, no. 2 (Sept. 2012): 440-465. in Nineteenth-Century New York,” American Catholic Studies 123, no. 1 (Spring 2012): 25-49.

19 Archives Report

In January of 2012 the Notre Dame Archives received five linear feet of papers from William C. McCready. McCready served as the first program director of NORC (National Opinion Research Center) at the University of Chicago, where he worked with Rev. Andrew Greeley. McCready has also served as director of the public opinion lab at Northern Illinois University and as a member of the NIU Sociology Department, and as a past member the National Academy of Science’s Committee for a National Urban Policy. He directed the Center for Disease Control’s Illinois Behavioral Risk Factor Surveillance System and projects for the Ford Foundation, the Smithsonian Institution, and McDonald’s Corporation. He presently serves as consultant for Knowledge Networks, Inc. His donation consists of papers dating from 1973 to 1992, arranged alphabetically, with files representing his work with the National Opinion Research Center, his lectures and speaking engagements, his sociological projects, his parish consultations and presentations, and his conference and commission participation.

At the end of April we received 19 linear feet of records from CRISPAZ, Christians for Peace in El Salvador, an ecumenical organization, with documents on the history of CRISPAZ; legal documents, reports and correspondence regarding the situation in El Salvador between 1980 and 2000; correspondence among CRISPAZ members; original photographs from shootings and massacres in El Salvador during the civil war; news articles concerning the civil war, injustices in El Salvador, and CRISPAZ, 1975-2001; newsletters from CRISPAZ volunteers in El Salvador; information on issues such as Salvadoran refugees during the war, immigration, and human rights violations; and information on affiliate organizations such as the Human Rights Commission of El Salvador.

In June we received the Richard J. O’Melia Collection, amounting to 102 linear feet, which until now has been preserved and maintained by Notre Dame’s Hesburgh Libraries. This collection documents congressional investigations of communism and subversive activities, 1918-1956. It contains articles, committee reports, correspondence, press releases, publications, resolutions, speeches, and testimony before Congress. The collection also includes printed material concerning un-American activities, chiefly government documents representing congressional research, testimony, and committee work.

In August Margaret O’Brien Steinfels sent us three linear feet of papers (1974-2010) consisting of notes, agenda, correspondence, speeches, articles, and other documents, with files on family issues, adolescents and sex, abortion, in vitro fertilization, birth control, Catholic education, women religious, the role of the laity, the National Pastoral Life Center, and the Catholic Common Ground Project and the years of meetings leading up to it. Margaret O’Brien Steinfels, perhaps best known as editor of Commonweal from 1988 to 2002, also served as a movie reviewer for Today magazine (1965-1967), a reporter, columnist, and reviewer for the National Catholic Reporter (1969-1971), editor of the Hastings Center Report (1974-1980), social science editor for Basic Books (1980-1981), executive editor and business manager for Christianity and Crisis (1981-1984), director of publications and editor of Church for the National Pastoral Life Center (1984-1987), and journalist-in-residence and co-director of the Center for the Study of Religion and Culture at Fordham University (2004- 2012). She has an honorary doctorate from the University of Notre Dame and received its Laetare Medal in 2003. She has written or contributed to several books.

In August and September Kenneth L. Woodward sent us 30 linear feet of articles, letters, lectures, speeches, notebooks, interviews, manuscripts, and books, dating from 1959 to 2011, representing his career as a journalist, editor, and author. A graduate of the University of Notre Dame, Woodward served as religion editor of Newsweek for 38 years. He wrote several hundred articles for that magazine and more than a hundred cover stories. He has also written for the New York Times, Washington Post, Chicago Tribune, Wall Street Journal, Christian Century, Tablet (London), Commonweal, America, First Things, and The Nation. With Arthur Kornhaber he wrote the book Grandparents, Grandchildren: The Vital Connection (1981). He also wrote Making Saints (1996) and The Book of Miracles (2000).

— Wm. Kevin Cawley Archivist and Curator of Manuscripts University of Notre Dame archives@nd edu.

20 Upcoming Events

Screening and Seminar in Lived History of Discussion American Religion Vatican II Project Band of Sisters Sarah Osborn’s World: Midterm Meeting for Participants Producer and Director: The Rise of Evangelical Thursday through Saturday, Mary Fishman Christianity in Early April 11–13, 2013 America (Yale University Thursday, February 21, 2013 at 7:00 p.m. Press, 2013) Browning Cinema, Author: Catherine Cushwa Center Lecture DeBartolo Performing Arts Center A. Brekus, University of Chicago John L. Allen, National Catholic Reporter Commentators: Ann D. Braude, Author of The Future Church: How Ten American Catholic Harvard Divinity School Trends Are Revolutionizing the Catholic Church Studies Reading Group Catherine Cangany, Monday, September 30, 2013 Draft Chapter of Richard John Neuhaus University of Notre Dame Biography Saturday, April 27, 2013 Author: Randy Boyagoda, 9:00 a.m.–12 noon Hibernian Lecture Ryerson University Notre Dame Conference Center, James Barrett, University of Illinois at Wednesday, April 3, 2013 at 4:30 p.m. McKenna Hall Urbana-Champaign 400 Geddes Hall Author of The Irish Way Co-sponsored with the Center for the Friday, November 1, 2013 Study of Religion and Society

In early 2013 subscribers to the American Catholic Studies Newsletter will receive a reader survey via email, and we encourage you to take the opportunity to share your thoughts about the publication’s content, format, and frequency. Your feedback will help us as we undertake a comprehensive redesign of the newsletter. For more information please visit our website, cushwa.nd.edu, or contact Heather Grennan Gary at [email protected] or (574) 631-4696.

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21 Cushwa Center Activities continued from page 5 tradition at the local level were neglected. more tightly focused exploration of several Closer to home, Andrew Moore pointed key issues in specific locales.Acknowledging of not only historical but also theological, out the deep relationship between the that choosing to examine the themes anthropological, and sociological approaches, Council and the civil rights movement in most relevant to each diocese would leave the project will present a rich account of the Archdiocese of Atlanta, where whites and out significant elementsof post-conciliar Vatican II that goes beyond historical blacks experienced Vatican II in drastically change (e.g., liturgical modifications, the narrative and illustrates the deep effect that different ways. John Seitz, working on the life of Catholic religious, the public face the 1962-1965 Council exerted on Catholics Archdiocese of Boston, suggested that of the Church, or religious liberty), it was around the world. Furthermore this diversity research into the overlap between the decided that this project would serve as a of research angles further clarifies that the years of implementing the Council and detailed entrée into broader threads of an Church and its faithful did not simply change the first tragedies of the sex abuse crisis evolving Catholic faith. In so doing these overnight as a result of the Council; rather, could be fruitful. Leslie Tentler’s outline of scholars illustrated the enormous impact of the years following Vatican II bore witness to the Archdiocese of Detroit foregrounded the Second Vatican Council on Catholic life a multilayered process of change, resistance, the intersection of the enormous changes the world over, providing concrete evidence of joy, and struggle as Catholicism underwent ushered in by Vatican II and existing social the impossibility of generalizing pre- and one of the most marked evolutions in its (and in many cases secular) shifts already post-Vatican II Catholicism. history. In their considerations of material, underway in the area. spiritual, legal, and social history, these An energetic spirit of cooperation and scholars highlight the pervasive influence of Significantly, the scholars all agreed on the fellowship emerged during the consultation the Catholic faith in the lives of believers necessity that the combined product of the weekend as each scholar outlined his or her across space and time, taking on different Lived History project not reduce the Council individual work and welcomed the suggestions (and often contesting) meanings from to a narrative of episcopal deliberation and and advice of the group. By convening to place to place and among congregations, diocesan implementation in local churches share their experience and research thus far, dioceses, and nations. around the world. By widening the scope of these contributors benefited enormously their investigation, they will help place the from the suggestions and critiques of their During the March 1-2 consultation on Lived History project well within an emerging colleagues, transforming the Lived History Notre Dame’s campus, the project’s contributing stream of scholarship that treats the Council project from a collection of individual works scholars offered a brief overview of their in its entirety, from Roman deliberations to the into a truly collaborative effort, uniting the subject dioceses. These sessions vividly impact at the most local level. They strongly numerous strands of thought and method illustrated the vast diversity of experience emphasized the urgency of exploring the into a coherent whole that will represent that could be found in various parts of the Council as a specificallylay event in the life a markedly catholic approach to this most world in the years during and after Vatican II. of the Church, with an enormous effect on timely of Catholic subjects. Madalina Florescu, who is working in the the laity as the result of clerical decisions. The The generous funding provided by Diocese of Luanda, Angola, highlighted connections between Catholicism as a lived Notre Dame’s Office of Research through the significant role of European expatriates, and felt faith and the broader world form the Faculty Research Support program has including clergy, living in Luanda along with another crucial component of the Lived furnished the long-term support of the Lived tensions between Catholicism and traditional History project; in this way, it mirrors the project. The contributors will convene Angolan religion. Giles Routhier, whose work Council itself by opening a narrowly Catholic History again in the spring of 2013 to present focuses on the Archdiocese of Québec, drew topic onto the world and relating the working drafts of their individual projects, attention to the connection between Vatican II changes experienced by lay Catholics to applying collective expertise to specific and Québec’s Quiet Revolution during the other movements shifting those Catholics’ studies completed over the previous year. 1960s. Marjet Derks, in examining the worlds in the years after Vatican II. Diocese of ‘s-Hertogenbosch in the They will then spend the following year Netherlands, cited the overwhelming The scholars directly confronted revising those drafts, to be presented in the attention paid to the Dutch Church as a the challenge of deciding whether the spring of 2014 at a public conference. Finally, nucleus of progressivism in Europe while Lived History project should result in a the efforts of these scholars will be published palpable tensions between chance and comprehensive history of Vatican II or a in a collected volume in 2015, coinciding with the fiftieth anniversary of the Council’s end. 22 AMERICAN CATHOLIC STUDIES NEWSLETTER

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