AMERICAN CATHOLIC STUDIES EWSLETTE

CUSHWA CENTER FOR THE STUDY OF AMERICAN CATHOLICISM

Change ofHabit

n 1993, Leslie Tentler criti­ tion of the women who supplied the excusable among historians of American cized the lack of historical unpaid labor for the parochial school women. In The Poor Belong to Us: attention paid to women system and a vast network of Catholic Catholic Charities and American Welfare religious. Considering the social service institutions. (1997), Dorothy Brown and Elizabeth vast numbers of educational, Several groundbreaking works have McKeown describe how Catholic charitable, and social service fostered an appreciation for the astonish­ women religious, while caring for institutions created and staffed ing achievements of Catholic women massive numbers of Catholic immi­ by American Catholic nuns, Tender religious in an age when society pre­ grants, contributed mightily to the observed, "Had women under secular or scribed narrowly limited roles for development of the American welfare Protestant auspices compiled this record women. In the 19th century, the con­ system. of achievement, they would today be a vent provided women with unequalled In Say Little, Do Much: Nurses, thoroughly researched population. But opportunities for education and au­ Nuns and Hospitals in the Nineteenth Catholic sisters are not much studied, tonomy; in fact, these studies are occa­ Century (2001), Sioban Nelson lifts what certainly not by women's historians or sionally tinged with wistfulness for a she calls the "veil of invisibility" on even, to any great extent, by historians time when Catholic women had more nursing nuns. Although women reli­ of American Catholicism." opportunities within the Church than gious founded and operated more than Nearly a decade has passed since outside of it. 35 percent of American hospitals, histo­ Tentler thus lamented the invisibility of There is also plenty of evidence to rians of American medicine have largely nuns in U.S. historical scholarship. Since indicate that historical scholarship on ignored them. A strength of Nelson's the publication of Tender's widely cited nuns has helped to remove them from approach is her demonstration of the essay, "On the Margins: The State of a Catholic ghetto. Suellen Hoy, among ways in which the religious commit­ American Catholic History," in the others, has convinced women's histori­ ment of the sisters actually enhanced American Quarterly, historians have made ans to take nuns seriously. The inclusion their effectiveness as social workers; remarkable strides in remedying the of her article on the Sisters of Mercy in hence, she explores the link between the problem. They have produced an im­ the fifth edition of Kerber and DeHart's vocational origins of professional nursing pressive body of scholarship on women Women's America (2000) testifies that and the central importance of religious religious that recognizes the contribu- inattention to nuns is no longer institutions in American social history. In Spirited Lives: HoU! Nuns Shaped Catholic Culture and American Life, 1836- I N s I D E 1920 (1999), Carol K. Coburn and Martha Smith, responding directly to Tender's criticism, observed that per­ Cushwa Center Activities . .... 2-8 ceptions of nuns have been skewed by "powerful and pervasive stereotypes of ...... Announcements ... 12-13 nuns as otherworldly creatures, naïve Publications: Staging Catholicism 14-16

r see Change of Habit, page 8 (_:ENTER ACTIVITIES

Seminar in American blessed the Saints with a centralized concern among Mormon leaders that control over the archival sources of its moving out into the non-Mormon history unmatched among the Christian world has threatened the distinctive _ R�ig!o'!:_��_� � churches of the West. identity of Mormons as a people. On Saturday, September 8, the Cushwa This blessing has been a curse to Shipps' essay, "From Satyr to Saint: Center hosted a discussion ofJan Shipps' non-Mormon or "gentile" historians American Perceptions of the Mormons, book, Sojourner in the Promised Land: who found their requests for access to 1860-1960," best captures the historical Forty Years Among the Mormons (Univer­ the Mormon archives repeatedly denied. dimensions of the opening of Mormon­ sity of Illinois Press, 2000). Shipps, a Shipps, known to some in the field as ism to the broader currents of American senior research associate in the Polis "that Methodist who studies Mormons," culture. The practice of plural marriage Center at Indiana University-Purdue overcame Mormon suspicions of "out­ rendered Mormons a dangerous, alien University at Indianapolis, is professor sider" scholars largely by her ability to "other" within American society of and studies a "insider" emeritus history religious develop sympathetic per­ throughout the first half century of their in the IUPUI School of Liberal Arts. spective in her early writing on the existence. With the abandonment of the to Professor were Saints. the collected in Responding Shipps Still, essays practice at the end of the 19th century, Richard L. Bushman, the Governor Sojourner in the Promised Land present this Mormons began their not-so-long Morris Professor of History at Columbia imaginative leap as a continued struggle. march toward respectability. As University, and Kathleen Neils Conzen, Ironically, as Shipps has tried to get represented in the popular mind by of and chair inside professor history of the Mormonism, Mormon scholars entertainers such as the Osmond family, at the have to achieve a more history department University struggled de­ Mormons appear as the epitome of of Chicago. tached perspective on their own faith squeaky-clean Americanism. At the Part autobiography, part profes­ tradition. same time, the Saints have softened their sional retrospective, Sojourner in the In her accounts of Mormon schol­ view of outsiders, shifting from the

: Promised Land collects essays from across ars disciplined for straying outside or­ hostile, Old Testament term "gentiles" the career of a scholar who, for the past thodox Mormon thinking, Shipps shows to the more neutral "rion-Mormons." 40 years, has been one of the leading how her own scholarly dilemmas have Richard Bushman focused his historians of the Church ofJesus Christ increasingly become cultural dilemmas comments on Shipps' treatment of of Latter Day Saints (LOS). Shipps' for the Mormon community at large. developments in 20th-century Mor­ essays cover a broad range of topics, Church officials vetoed a proposed monism. Concurring with her account from relati vely straightforward studies of invitation to the Pulitzer Prize-winning of the gradual entry of Mormons into Mormonism in America, to more theo­ feminist historian Laurel Thatcher the Christian mainstream, Bushman retical reflections on the hiscoriography Ulrich to serve as keynote speaker at an stressed geographic as distinct from of Mormonism and the place of Mor­ important annual Mormon women's general cultural factors. Throughout the monism in the broader historiography conference in 1993. Soon thereafter, 19th century, Mormons constructed of American religion and the American they excommunicated six prominent their peoplehood through the concept of the West. Written at various points over the Mormon scholars, including Shipps' "gathering" of the faithful in a friend Lavina Anderson. location: course of Shipps' career, the essays both close Fielding specific geographic the Great Basin in Utah. anticipate and revise the arguments of These actions reflect the growing As the region proved her best-known work, Mormonism: The incapable of accom­ Story oj a New Religious Tradition. modating the mass of A breakthrough on two fronts, people rushing to the Mormonism was the first full-length join gathering, professional monograph to take Mor­ Mormon leaders monism seriously as a religion in its own urged converts to in their own terms. It was also the first study written stay locations. The by a non-Mormon that benefited from communal access to archival material previously intensely available only to a select few Mormon qualities of Mormon life scholars. A relatively new religion, in Utah could Mormonism has for most of its short not be recreated in history been characterized by intense the "scattering" of geographic concentration and commu­ Mormon communi­ ties nal solidarity in the face of a hostile host across America. culture. This relative social isolation, A minority in most Richard L. Bushman, and Kathleen Neils Coneen Jan Shipps of the along with a theological concern for parts United precise genealogical documentation, has States, Mormons

2 focused their energies on constructing risk: the diminishing distance between of American history. Unwilling to take chapels. According Bushman, this has self-contained religious enclaves and a Mormon beliefs seriously, historians meant the transformation of Mormons rapidly changing wider world make have treated the LDS primarily as a small from a people to a church. historical understanding essential to but significant political pressure group. The expansion of Mormonism communal self-understanding. Shipps warned that the next generation outside the United States in the second Suellen Hoy and several other of historians must resist the temptation half of the 20th century presented even scholars in attendance engaged Shipps to take the current political and eco­ greater challenges to Mormon on the issue of advocacy in the writing nomic success of Mormons in main­ peoplehood. Faced with the decline of religious history. Shipps responded stream American society as justification of cultural cohesion among Mormons, that sympathy is too often falsely for ignoring the distinctly religious church leaders have sought to promote equated with advocacy when the subject dimensions of the Mormon experience. unity through an increasing standardiza­ is religion. In her first book, she brack­ tion of doctrine. Bushman noted that eted religious truth claims in order to Cushwa Center Lecture while Shipps may lament the shift from get at Mormonism as history, and was cultural to more narrowly theological criticized by some Mormons for doing On Friday, September 28, novelist Ron boundary markers, she ultimately so. Doubting whether her work has had Hansen presented a lecture, '''Hotly in accepts it as a concession necessary for any influence on Mormon belief and Pursuit of the Real': The Catholic maintaining Mormon identity. Voicing practice, Shipps insisted that her status Writer." Hansen is the Gerard Manley a more critical assessment, Bushman as an "objective" expert on Mormonism Hopkins, S.]., Professor in the Arts and charged that the drive for doctrinal has helped to legitimate Mormonism Humanities at Santa Clara University. A conformity has both suppressed intellec­ to the non-Mormon world. distinguished fiction writer and literary tual speculation and watered down Philip Gleason followed up on the critic, he is the author of several prize­ Mormon belief so as to be almost indis­ question raised by Professor Conzen as winning novels, including Mariette in tinguishable from Protestant Christian­ to whether Mormon peoplehood could Ecstasy (1992), Atticus (1996), and ity. Possessing the potential to become be understood as a type of ethnicity. Hitler's Niece (1999), all published with an authentic world religion with a Gleason asked if the shift from a people HarperCollins. For his lecture, Professor variety of unique, indigenous expres­ to a church decried by Bushman should Hansen drew on material from his most sions, Mormonism is moving danger­ be taken as an instance of religious recent publication, a collection of criti­ ously toward becoming a mere global belief diluting ethnicity, and wondered cism titled A Stay Against Contusion: religion, with standardized products whether the Mormon case called into Essays on Faith and Fiction much the same everywhere, like IBM question the tendency of many histori­ (HarperCollins,2001). or Coca-Cola. ans to subordinate religion to ethnicity A cradle Catholic, Hansen's devel­ Kathleen Conzen addressed the as a force in shaping group identity. opment as a religious writer defies the problem of audience raised by Shipps' Shipps replied that Mormons still con­ conventions established by high-profile book. Religious groups that are the ceive of themselves as a group united literary converts such as Allen Tate and of historical tend to by "believing blood." The 1960s subject inquiry Thomas Merton. Literature did not view their past in terms of divine action; brought a muting of explicitly racial open his mind to the possibility of professional historians committed to language, reflecting a new sensitivity religious truth; rather, Catholicism explaining historical events in terms of both to African Americans in the church helped him understand the nature temporal causality tend to dismiss the and to the mass influx of converts who of literature. The liturgical rites of truth claims, and thus the transcendent lacked the visible, generational blood Hansen's pre-Vatican II childhood were significance, of such groups. Historians ties older Mormons looked to for their grand theater. They filled him with of religion, seemingly positioned to sense of identity. The language of be­ respect for mystery, symbol, and, above mediate between these two groups, lieving blood serves primarily symbolic all, story telling. Early on in his faith life, often find their work met with indiffer­ or ceremonial purposes in contemporary Hansen came to understand the Mass as ence or hostility by both. Whom does Mormonism. a narrative suffused with rich imagery see as the audience for her work? Conceding that religion may have Shipps and metaphor. As certain bible stories Shipps conceded that in her supplanted peoplehood as a basis for became familiar through repetition at to understand her own position Mormon identity, Shipps also conceded struggle Mass, he would find himself delighting in relation to Mormonism, she has that the doctrinal content of Mormon in their storytelling structure, anticipat­ neglected to address adequately the religion has been compromised substan­ ing each stage building toward the relation between Mormon and in recent decades. As the LDS history tially climax. American Faced with the con­ reaches out for converts, history. increasingly Hansen immersed himself in the tinued dominance across the humanities it emphasizes its standing as a family­ world of children's fiction. Jules Verne of static models of religion rooted in friendly faith and downplays its historical provided him with his first literary hero. the social sciences, historians of connections to the story ofJoseph religion After a brief interlude with tamer Smith. that boy's need to do a better job clarifying to Shipps noted, however, fiction such as the Tom Swift and Hardy their fellow historians the fluid nature while Mormons seem to be assimilating Boys stories, Hansen found his imagina­ of belief and practice. In turn, into the mainstream of American soci­ religious tion fired by the horror stories of Edgar faith communities of historical the Mormon story has yet to be wary ety, Allan Poe. contingency ignore history at their own fully integrated into the larger narratives

3 Hansen noted that even the darkest sacramental theology of the Catholic whether by virtue of gender, nationality, tales of Poe carry with them the distin­ Church affirms that all creation may or historical circumstances. guishing mark of the literary artist: the provide a medium for God's grace. He traced this openness to sharing power to bring order out of chaos. The Literature performs its religious function the experiences of others in part to the practical orientation of American culture best when it provides such a graced communal character of the Catholic generally assigns such ordering tasks to occasion of encounter between human­ imagination, a kind ofliterary equivalent the scientist. Hansen shared an anecdote ity and God. of the sacrament of the Eucharist. of a professional golfer who complained After these opening remarks, to him of college English classes in Hansen concluded his presentation with Hibernian Lecture which he was forced to read "big, fat a reading of a new story soon to be books that weren't even true." Against published in Harpers Monthly. Set in the On Friday, October 12, Gary Giddins this popular, common-sense American 1980s during the period of the Soviet delivered the annual Hibernian Lecture, realism, literature shares with religion a crackdown on the Polish Solidarity speaking on "Bing Crosby's Identities." commitment to an understanding of movement, "My Communist" tells Music critic for the Village Voice, truth that eludes simple empirical of the relationship between a refugee Giddins is generally regarded as one of mqulry. Polish priest and the Soviet agent sent the most historians of his - important jazz Most contemporary writers, how­ to America to spy on and perhaps kill The author of studies - generation. major ever, see religion as a rival rather than an him. After months of cat-and-mouse of Louis Armstrong and Charlie Parker, ally. The antagonism of art and religion, sparring, the priest and the spy realize Giddins is best known for his 1998 book perhaps most dramatically displayed in their common alien status in a foreign Visions ojJazz: The First Century, which the writings ofJames Joyce, has become land, and forge a friendship based on received the National Book Critics a commonplace assumption of modern­ their love for the Polish language and Circle Award for Criticism, as well as ist culture. Joyce's defiance of religious the simple pleasures of Polish food. the Ralph Gleason Music Book Award authority was heroic in that it truly Several members of the audience and the Bell-Atlantic Jazz Award. made him an exile from his own Irish asked Hansen if he could identify any­ Giddins also served as the major consult­ Catholic culture. The contemporary thing specifically Catholic in his writing. ant to Ken Burns for his PBS documen­ situation is, in many ways, the opposite: Hansen distinguished Catholic writing tary Jazz, in which he shared on-screen The writer who affirms religious truth from Jewish and Protestant literature. duties as the official voice ofjazz history now risks becoming an exile from the Jewish writing tends to be oriented with the great trumpeter Winton community of artists. toward the past, while Protestant Marsalis. Hansen distinguished his religious escathology (at least in the Calvinist Giddins drew his lecture from his writing from the simple affirmation of tradition) tends to view salvation as the most recent work, Bing Crosby: a Pocket­ faith in the basic tenets of Christianity. predestined privilege of the elect few. Jul oj Dreams, the Early Years, 1903- Of his five novels, only one, Manette in Catholicism, in contrast, invests the the first volume in a - 1940, projected Ecstasy the story of a contemplative future-directed Christian eschatology two-volume of life and - study Crosby's nun who receives the stigmata deals with a kind of democratic spirit. Salva­ career. Despite his credentials as a histo­ directly with a religious theme. The tion is open to all, and each person's rian ofjazz, Giddins faced indifference life carries with it the possibility of and at times hostility when he first redemption. proposed the idea for a Crosby biogra­ Others present asked Hansen to phy to his publishers. Since his death in comment on the relationship between 1977, Crosby has survived in the popu­ his fiction writing and his personal lar mind largely through images of the experience. Hansen responded that he family Christmas specials and folksy does not, as a rule, choose subjects that Minute Maid commercials that he lend themselves to autobiographical produced during the last ten years of his writing. In defending this strategy, life. Catholics of a certain generation Hansen expressed his debt to one of might remember him also for his por­ the greatest religious writer of the 20th trayal of the easy-going Irish-American century, T.S. Eliot. In his seminal essay, priest Father Chuck O'Malley in the "Tradition and the Individual Talent," films Going My Way (1944) and The Eliot argued that great writing requires Bells oj St. Mary's (1945). Giddins' larger a perpetual surrender of the artist's biographical project, however, treats personality in the service of the Crosby first and foremost as a serious traditions of the past. jazz artist - indeed, along with Louis Hansen stated that he prefers to Armstrong, the most important male imagine other lives, sublimating his singer of the 20th century. concerns popular Ron Hansen personal through exploring characters that are different from him,

4 In his lecture, Giddins argued that deeply disturbed by the bad press given Crosby was in fact all of these things: Irish Catholics in the wake of Father the happy-go-lucky Everyman, the Charles Coughlin's attack on Franklin devout Irish Catholic, and the serious Delano Roosevelt and descent into jazz man. Crosby's version of the com­ anti-Semitic conspiracy theories. As an mon man transformed American egali­ artistic statement in defense of his Irish tarianism into a kind of celebration of Catholic heritage, Crosby, for the first sloth. At the peak of his artistic and time in his career, recorded two Irish commercial success in the early 1950s, songs: "Did Your Mother Come from he published a popular autobiography Ireland?" and "Where the River titled Call Me Lucky. In his golden years Shannon Flows." as the leading box office draw for Para­ At the same time, Leo McCarey, mount Pictures during the 1930s and a leading Hollywood film director, was 1940s, he consistently played a slightly trying to find some way of expressing roguish, Tom Sawyer-like trickster, his commitment to his own Irish Catho­ always preferring to get others to work lic heritage. McCarey had long wanted for him rather than to do work himself. to make a film about an old Irish priest Cary Ciddins This persona reached its peak in the acquaintance of his, bu t was having popular On the Road comedy series, trouble convincing a studio to support which teamed the the success of Crosby's trickster with his career would be forever linked: the project. Despite Bob reliable who did all and Pat O'Brien in their Hope's dupe croon. Spencer Tracy the work and never got the girl. Denounced by the likes of Boston's portrayal of priests, the topic seemed too Crosby modeled this character Cardinal William O'Connell as a force risky, particularly with the Catholic very much on his father, Harry Lowe for moral degeneration, the phenom­ Legion of Decency and Irish Catholic and seems to have believed it Breen of the Production Crosby, enon of crooning marked a sea change layman Joseph to be a accurate reflection of his Code Administration the moral fairly in popular singing styles away from the policing own character. could be fur­ content of films. was Nothing high tenor, operatic style ofJohn Hollywood Crosby ther from the truth. Under the influence to forces with but McCormack and toward a more per­ eager join McCarey, of his stern Irish Catholic mother, sonal, colloquial style for which Paramount was wary of a venture they Catherine Helen felt the career of its most Harrigan, Crosby Crosby's rich baritone was perfectly might destroy habits of hard work and self­ star. developed suited. Crosby had great respect for popular that more of the ideals clout and discipline spoke McCormack (Giddins played a rare Crosby's prevailed, Going went on to win six of Horatio Alger's enterprising youths radio recording of the two performing My Way academy than Twain's Tom Sawyer. Throughout "Where the River Shannon Flows"), awards, including Best Picture, Best childhood in Director for Best Actor for his Spokane, Washington, but his singing style owes more to the McCarey, he was constantly on the go, working a vaudeville belting of Al Jolson, his Crosby's portrayal of Father O'Malley, staggering range of odd jobs including childhood singing idol. Technological and Best Song for "Swinging on a Star," none other than Father Chuck newspaper boy, grocery-truck driver, developments in the vocal microphone sung by at a lumber himself. Dismissed intellectuals of the life guard, and topographer ultimately provided a vehicle for Crosby by 1960s as a of the shallow camp. For a period he worked as an to synthesize the two singing traditions symptom at a notorious of Vatican II Catholi­ early morning janitor in a new style that struck O'Connell and sentimentality pre-

on row. He - its initial flophouse Spokane's skid others as frighteningly intimate and cism, Going My Way was, upon for its realism no less arrived at five in the morning and dangerously successful at seducing release, praised by his in time to serve a modernist critic than The finished cleaning young women. James Agee. film a successful 6:30 Mass at St. Aloysius parish near Crosby never saw his form ofjazz spawned highly sequel, The Bells St. which added the Jesuit college of Gonzaga. as part of a larger cultural revolt of the oj Mary's, Catholicism in general, and the "flaming youth" of the 1920s. Music Ingrid Bergman in the role of Sister Benedict, and remained one of the Jesuits in particular, provided Crosby was one of many activities he partici­ top five films in with more than discipline. Attending pated in throughout his fairly conven­ highest grossing Hollywood Gonzaga through his high school and tional Catholic upbringing. Unlike the history well into the 1960s. Father Chuck as college years (though he never com­ Jewish singer of his hero jolsori's movie triumphed most screen character pleted his degree), Crosby received a The Jazz Si/Iger, Crosby was never Crosby's enduring for its to the classical education in Latin, along with forced to choose between his religious unique ability synthesize three identities he would for the training in elocution, public speaking, heritage and his secular vocation as an juggle rest of his career: a devout Irish Catho­ debate and drama. Giddins stressed the entertainer. Even through his early years an man of leisure who importance of this Jesuit education for of heavy drinking and (discrete) wom­ lic, easy-going few more than a on Crosby's later success as a singer and an anizing, he attended Mass every Sunday. enjoyed things puff a and a a actor. His extensive training in speech Giddins noted that Crosby's pipe round of golf, and popular man prepared him for his eventual mastery of Catholicism never became a real public jazz swingmg on a star. that spoken style of singing with which issue until the late 1930s. Crosby was

5 American Catholic a group of four diocesan priests charged to work to supplement the earnings of with the special responsibility of minis­ the male head of household, while the Studies Seminar tering to Mexican-origin Catholics in geographic transcience undermined all the archdiocese. The priests of the efforts to maintain family stability in the On Thursday, November 8, the Fall Spanish Mission Band brought the midst of poverty. Sunday was rarely a American Catholic Studies Seminar sacraments into the migrant camps, but day of rest, and priests charged that the featured a paper by Gina Marie Pitti, found living and working conditions work schedule imposed on the migrant titled '''A Ghastly International Racket': there a threat to the broader spiritual laborers left little opportunities for The Catholic Church and the Bracero well-being of Mexican-origin Catholics. attending Mass or receiving the Program in Northern California, 1942- Mexican-American labor activists sacraments. 1964." Pitti, a Ph.D. candidate in his­ took the lead in protesting the continua­ The protests of the Spanish Mission tory at Stanford University, is a former tion of the bracero program through Band priests received official theological dissertation fellow of the Cushwa Public Law 78 in 1951. They charged sanction from no less an authority than Center's Twentieth that the U.S. was continu­ Father Century Project. government Francis J. Connell, eSs.R., a She drew the material for this paper ing the program long after the passing moral theologian at Catholic University. from her dissertation, '''To Hear About of the war time labor shortage in order Reviewing Public Law 78 in light of God in Spanish': Gender, Church and to force down the wages of Mexican­ Catholic social principles, Connell Community in Bay Area Mexican American migrant workers. Archbishop judged the abuses of the migrant labor American Colonias, 1942-1970." Daniel Robert E. Lucey of San Antonio, chair system to be systematic and beyond assistant of of the added his voice to the Groody, C.s.c., professor BCSS, amelioration through pastoral care. In theology and fellow at the Institute for protest, often stressing the threat of a public statement circulated through Latino Studies at Notre served as undocumented labor to Dame, immigrant the the national Catholic press, Connell respondent. well-being of American labor in general. declared that, because of the evils The boom in wartime production Mexican-American Catholics associated with migrant labor, Catholic drew thousands of American workers at odds with braceros on economic farmers could not in good conscience from the agricultural sector to seek new grounds nonetheless shared in common hire braceros. opportunities in the factories of the cultural and religious practices, often major industrial centers of the United serving as liason between local parishes States. To address the resulting agricul­ and the bracero camps. Emphasizing the turallabor shortage, the U.S. govern­ conflict of interests between native and ment negotiated a guest labor foreign labor, Church activists were arrangement with Mexico, known as the slow in acknowledging the common bracero program. In 1942, the first year of Mexican origins of the braceros and the the program, 4,189 Mexican nationals U.S. migrant workers. were granted special permission to work By the mid-1950s, the priests of the in the United States as migrant farm Spanish Mission Band began to direct laborers. By 1947, 115,000 bareeros Church protest away from its anti­ entered California alone, and by 1960, immigrant rhetoric. Father Donald had come to realize that the program was providing sanction for McDonald the importation of some 336,000 guest many braceros were actually putting down roots in Mexican-American workers each year. What began as a communities. the response to a labor shortage became a Acknowledging tenuous of much of this bracero permanent program for glutting the legality market for agricultural workers. settlement pattern, McDonald and In 1945, the American Church others began to stress that braceros and Gina Marie Pitti established the Bishops' Committee U.S. migrant workers shared a common for the Spanish Speaking (BCSS). A religious identity in Catholicism. With regional organization founded to address religion eclipsing citizenship, Catholic the material and spiritual needs of Mexi­ activists shifted the focus of their protest Catholic social teaching of course from to social had no on or can Americans in the Southwest, the immigration regulation binding power Congress BCSS extended its pastoral reach to justice. non-Catholic Americans in general. both braceros and U.S. migrant workers. Guided by the teachings of the As Catholic activists sought to build a Mission Band coalition with other Clergy active in the BCSS were particu­ social encyclicals, priests religious organiza­ the labor for its tions such as the Protestant National larly alarmed by the success of Protestant attacked migrant system deleterious effect on the moral life of Council of Churches and the missionary groups in evangelizing Jewish braceros. At the prompting of the BCSS, workers. By its ,,-ery nature, migrant Synagogue Council of America, they Archbishop John J. Mitty of San Fran­ labor threatened both family and faith. adopted a more generic American women of cisco created the Spanish Mission Band, Low wages forced and children language moral consumerism.

6 Testifying before the California State Deferring on questions of policy, establish a significant public presence in Industrial Welfare Commission, Pitti conceded that in the long run the the religious world of community­ Mission Band Spanish priest Thomas repeal of Public Law 78 did very little oriented ministries in pre-Civil War McCullough insisted that American to help the overall situation of migrant Chicago. consumers must be willing to pay the workers. Growers were able to find Kevin E. Schmiesing, research fellow price for produce necessary to ensure loopholes in the laws governing migrant at the Acton Institute for the Study of adequate wages for migrant workers. labor. Still, she insisted that the Religion and Liberty, received an award Monsignor George Higgins of the Church's appeal to universal human for his project, "American Catholic National Catholic Welfare Conference rights provided a powerful language Social Thought: A Reappraisal." This and Archbishop Lucey of the BCSS used on which future activists could draw study seeks to recover alternative tradi­ similar language while serving on the in their struggles for justice. N o less a tions of Catholic social thought that ecumenical National Advisory Commit­ figure than Cesar Chavez used this endured through the rise of the New tee on Farm Labor. language to shake the Church out of Deal liberalism ofJohn A. Ryan. By the early 1960s, the Catholic its complacency during his organizing Ann L. Silverberg) associate professor critique of the bracero program had come drives for the United Farmworkers in of music at Austin Peay State Univer­ full circle. What began as an attack on the late 1960s. sity, won a grant for her study, "The immigration matured into a plea for Thomas Kselman wondered Cecilian Movement in the United transnational justice. On September 19, whether there was change taking place States." This project explores the efforts 1963, 28 Mexican-nationals brought in the relation between the priests and of German-trained musicians to reinstate into the United States under the bracero the people that could account for the the liturgical use of Gregorian chant and program were killed as a train struck the shift from pastoral to social concerns unaccompanied Renaissance-style vocal bus transporting them to their work in among the clergy. Pitti replied that these music during the late 19th century. the fields in Chualar, California. Father concerns should be seen as parallel tracks Diana Irene Williams) a Ph.D. candi­ James L. Vizzard, S.J., of the National occupied by different groups of clergy. date in the History of American Civili­ Catholic Rural Life Conference, issued There was very little concern for social zation program at Harvard University, a national press release comparing the Justice among parish priests at any time received an award for her study, '''They bus-train crash to the church bombing in the period covered in her paper; the Call It Marriage': Interracial Families in that had killed four African-American situation at the parish level largely bears Post-Emancipation Louisiana." This children in Birmingham only a few days out Groody's criticisms. dissertation examines legal struggles over earlier. Still, the Spanish Mission Band "miscegenation" as central to the devel­ Vizzard clearly wished to invest the priests were genuinely committed to opment of the "separate but equal" logic protest against the bracero program with social justice. These priests went ofJim Crow segregation. the moral authority and national signifi­ through seminary together in the 1940s, Nolan Zauoral, religion writer for cance of the Civil Rights Movement; teaching themselves Spanish and study­ the Minneapolis Star Tribune, won a grant however, by taking up the cause of ing the social encyclicals. Their commit­ for his project, "The Role of the Catho­ Mexican nationals working in America, ment to social justice predates the larger lic Committee on Urban Ministry in the he and other church activists pushed the upheavals of the civil rights and antiwar Life of the American Catholic Church." social justice discourse of the day from a movements. The Spanish Mission This study will examine developments focus on the rights guaranteed citizens Band's opposition to the bracero program in Catholic social justice activism as to a defense of universal human rights complicates the conventional story that embodied in the life and work of Rev. that transcended nationality. Civil rights equates the passing of the New Deal-era Edward Flahavan of the Archdiocese of activists saw the fruit of their labors in labor priest with the Church's abandon­ St. Paul and Minneapolis. for social the passage of the Civil Rights Act of ing the struggle justice. 1964. That same year, Congress voted Flibernian Research to abolish, at least for a time, the bracero Research Travel Grants Awards program. Dan Groody, CSc., began his These grants help defray the expenses comments by reflecting on the place of Funded by an endowment from the of travel to Notre Dame's library and Mexican-Americans in the Church Ancient Order of Hibernians, this archival collections for research on efforts such as those annual award provides travel funds to . today. Despite American Catholicism. The recipients the of the Irish described in Pitti's paper, the Church support scholarly study of awards in 2002 are the following: in America. The for 2002 are was, and remains, out of touch with recipients Kathleen Anne Broman, assistant Mexican-American Catholics. Groody the following: professor of history at the University of argued that the clerical focus of the Charles Farming, professor of En­ Tennessee, won a grant for her project obscures real tensions between glish at Southern Illinois University, paper titled "Public Presence, Public Silence: and Latino laity. The won an award for his study, "A Hidden Anglo priests The Irish Sisters of in Early Mercy Irish America in the Church was, and still is, racist, and very Flowering: Depres­ Chicago." This study will explore how little has changed for migrant workers sion Years." This project examines the these women religious used financial since the of the early 1960s. achievements of Irish Americans in the protests independence and canonical rules of Groody asked Pitti what, if anything, arts across the fields of poetry, drama, incorporation as social leverage to have we learned from all of this?

7 painting, radio and cinema during the American Identity." This study exam­ Dame, won an award for her work on a 1930s. ines the American dimension of the biography of the 19th-century Irish Michael Silvestri, director of the relationship between Irish and Indian nationalist John Mitchel. Living in exile Advisement Center of the College of nationalists, who viewed themselves as in the United States for twenty years, he Architecture, Arts and Humanities at fellow subject races of the British defended Irish Republicanism as well as Clemson University, won a grant for his Empire. the Southern Confederacy. project, "Ireland, India and America: Mary Burgess Smyth, of the Keough Nationalist Relationships and Irish- Institute for Irish Studies at Notre

- �-� ��.r=-"'�""IIIUIII!Uoo---'��'-r7---�'. , ;'" Habit .... " Change of

When Tender wrote her article, the Holy Family did not receive permission continued [rom page 1 most popular nun in the United States to take vows until ten years after their and unassuming, sheltered from the was Dolores Van Cartier, the Reno founding, and thirty years passed before secular world." In Spirited Lives, they lounge singer portrayed by Whoopi they were allowed to wear full habits. in Sister Act, Dolores is forced a former Miss provide a necessary corrective to this Goldberg Williams, America, was distorted view. Their history of the to hide in a local convent after she concerned at first that her glamorous witnesses a the rest of the is her Sisters of St. Joseph of Carondolet goes murder; plot image might compromise ability to as Sister a nun as a far beyond a congregational study by predictable. Disguised Mary portray authentically. But she violates black Williams found illuminating the way nuns used religion Clarence, mangles prayers, Catholic, Delille, to justify and expand their role within rules, and horrifies the stodgy Mother "a woman of color who was Catholic the Church and American society. Superior with her antics. By the end and had a calling," to be a compelling Coburn and Smith explore what Catho­ of the movie, however, Sister Mary character. Clarence has endeared herself to the Sister Act lic sisters shared in common with Prot­ and The Courage to Love nuns them how to dance bracket a decade in which estant and secular women's groups, but by teaching representa­ they also analyze the unique characteris­ and sing. Upon her departure, the tions of nuns in American popular tics of women's religious communities: convent has more vitality, more laughter culture have grown more positive and of more ethnic diversity, lifelong commitment to and, course, rhythm. realistic. In part, this reflects the efforts Ten Vanessa Williams of such as Media education, perpetual vows, and female years later, organizations Images also a nun in Lifetime's The and Awareness space. portrayed Religious (MIRA). to Love. But unlike Sister Act and Founded in the 1990s a Sister By placing nuns at the center of Courage early by Catholic culture and American life, its sequel Back in the Habit, which were of Charity and a Sister of Mercy, MIRA Coburn and Smith challenge caricatures based on caricatures of nuns, The Cour­ gives annual awards to people who to Love focuses on an actual historical contribute to a more of of nuns as either drones or martyrs: age positive image Henriette the founder of women in American culture. "T'assive minions' or 'self-sacrificing figure: Delille, religious the in New Vanessa Williams received a MIRA handmaidens' could not have created, the Sisters of Holy Family in financed and/or administered the vast Orleans. A Catholic of mixed-race award this year for her performance Delille founded the order in The to Love. Previous honorees number of educational, health care, and origin, Courage to to free include Ann who social service institutions that were an 1842 minister slaves and Dowd, portrayed of color. The Sisters of the Sister Maureen in the television drama accepted part of American Catholic people Holy and Susan culture by 1920. The complexity of the Family have recently received attention Nothing Sacred, Sarandon, Sister Helen in sisters' lives and the breadth and signifi­ in the historical community with the who played Prejean of Meachem Gould Dead Man cance of their activities belie these publication Virginia Walking. The direct exerted outdated and belittling stereotypes." and Charles E. Nolan's No Cross, No pressure by MIRA had an influence in - Crown: Black Nuns in Nineteenth has certainly These examples only a few Century version television and film - New Orleans An edited persuading producers of many show that research on (2001). Bernard of to eschew So, too, has the women's religious communities has of Sister Mary Deggs' history stereotypes. the community, No Cross, No Crown has change in historical perspective. There changed the way Americans historians a more made an enormous contribution to the is, however, fundamental expla­ think about nuns. In a striking develop­ nation for the nuanced of women religious and of refreshingly ment, the ripple effect of this new study African-American Catholics. rendering of nuns in American popular understanding has penetrated American Like No Cross, No Crown, the culture: Nuns have grown collectively popular culture. If most historians be­ to Love focuses on Delille's less mysterious over the last decade. lieved the myths and misconceptions Courage for as a black nun in When we consider the innovations in rest struggle acceptance about women religious, so did the the Catholic Church. The Sisters of the historical scholarship in tandem with a of the country.

8 series of parallel developments in the discovered that because convents kept convent in England. Although Sister lives of women religious themselves, we meticulous records, and because circum­ Wendy spends most of her life in prayer see the extent to which many Americans stances of convent life eliminated vari­ and solitude, her vocation as a contem­

- Catholic - and non-Catholic alike ables 111 lifestyle, income, and quality of plative permits her to work two hours have been encouraged to rethink com­ health care, women's religious commu­ each day as an art historian. In 1991, she held about monly assumptions nuns' nities made unique control groups. As appeared on a BBC documentary about

lives. - - part of an aptly if unimaginatively the National Gallery, and in 1997, her The real Sister Helen Prejean, even titled "Nun Study," Snowdon examines television series Sister Wendy's Story of more so than her on-screen counterpart, an aging group of School Sisters of Painting introduced her to an American helps to explain why perceptions of Notre Dame to study the effects of audience. Immensely popular on both nuns have changed. Prejean embodies Alzheimer's disease. In Aging with Grace: sides of the Atlantic, Sister Wendy the fuller manifestation of the shifting fiflhat the Nun Study Teaches Us About moves effortlessly between a world of of theology religious life that began in Leading Longer, Healthier, and More travel and television and a life of silence the wake of Vatican II. The council Meaningful Lives (2001), Snowdon and solitude. the idea of strict rejected separation introduces readers to some of the 678 In another genre, Kathleen Norris' between religious and the world, and participants in the study. bestselling The Cloister Walk (1996) called for each religious community to Aging with Grace is a poignant story explained the structure of monastic re-evaluate its individual charism. In the about women who, having devoted life to thousands of Americans, and early 1980s, the spirit of Vatican II their entire lives to the service of others, contemplatives have also appeared in prompted Prejean to radically change continue to give of them- the fiction of the 1990s. her ministry by living and working selves after they die. All of Ron Hansen's Mariette among the poor. Soon, her desire to the nuns undergo regular in Ecstasy (1991) and "harness faith to social justice" led her assessments to monitor Mark Salzman's more Nuns have grown to crusade against the death penalty. brain functioning, and recent Lying Awake By the nlÌd-1990s, in the wake of the they have all agreed to (2000) feature cloistered success of Dead Man Walking, Prejean donate their brains after collectively less nuns as their protago­ had become a widely admired celebrity. their deaths. This research nists. Hansen's portrait Her presence in the national conscious­ has helped Snowdon of a turn-of-the-century mysterious over the ness has undoubtedly helped Americans understand more about priory blurs the line better understand women religious in the medical causes of between the life of the the last decade. Alzheimer's, but he has last decade. spirit and the life of the While Prejean is probably the most also identified intangible world, and Salzman has famous example of a nun who defies factors that help ward off been praised for con­ stereotypes, other examples abound. A the disease. He has discov- veying the true nature recent article in Parade Magazine empha­ ered, for example, that high linguistic of convent life with "humanity and sized that nuns are not as celestial as ability in early life can keep mental insight." most Americans may think. Although it deterioration at bay. His research also The humanity of "Women of mentioned several nuns engaged in suggests that positive spirit, faith and God" is also a recurring theme of Mary more traditional work, the article fea­ community support can increase our Gordon's recent centerpiece article in tured Sister Joy Manthey, a Sister of St. chances for health and longevity. the Atlantic Monthly. Never one to be Joseph who ministers to riverboat cap­ In a culture increasingly preoccu­ unduly sympathetic to things Catholic, tains on the Mississippi, and another nun pied with the effects of aging, Gordon spends the requisite amount of who studies air-conditioning repairs so Snowdon's research is timely, and his time discussing the dissonance between she can help in the Sister of Mercy's study has received a great deal of media her idealized image of nuns in child­ housing for the poor. To underscore attention. Whether Americans encoun­ hood and the tortured reality of her that nuns "are real people," the article ter the study in a New York Times article, experience with them. But either her concluded with the following observa­ on a National Public Radio interview, memory has grown dimmer, or Gordon tion by a Dominican: "We sin. W e or through the book itself, Snowdon's now has enough distance to see the also have fun. I rollerblade and play portrait of these compassionate and positive aspects of religious life. She " basketball. generous women has gone a long way interviewed dozens of nuns in the Women religious do not have to be in weakening stereotypes about elderly United States, Rome, and Romania, some of whom would be considered young and vigorous to be appealing. nuns. Americans have recently fallen in love Neither, it seems, do nuns have "traditional" and others who are more to be in active to be modern. After martinis with with a group of nuns who are all be­ engaged ministry sipping have also some nuns and with tween the ages of75 and 106. Around interesting; contemplatives dancing others, a more Gordon seems convinced the nun the same time that historians recognized come to occupy prominent place by consciousness. The who tells "we're we're nuns' untapped potential as subjects for in the American her, women, was after us Sister humans, and we a research, a parallel phenomenon 1990s, all, brought Wendy experience everything woman does." occurring in the scientific community. Beckett, a Sister of Notre Dame who Epidemiologist Brent Snowdon lives in seclusion near a Carmelite

9 Gordon's article also highlights the Of course, there is one very impor­ form a future model will take in "a generational shift that has occurred. A tant way in which images of nuns - world we do not know." Until the growing number of American Catholics, hip, happy, and fulfilled, or frightening, nature of that world is revealed to them,

- of course, have no recollection of vile, and vituperative in popular Chittister argues that the task of women Catholicism beforeVatican II, and culture do not re£lect reality. Nuns are religious today is to tend the ashes of they see the world quite differently. ubiquitous in American popular culture modern religious life while waiting for a To take the issue of celibacy as just in a way that is simply not commensu­ new wind to fan the flame, "so that a

numbers. The future model can rise ... with confidence one example of how this is so, Gordon rate with their actual observed that she comes from "the Center for Applied Research in the and courage." cohort least disposed in history" to Apostolate has compiled the dismal Signs of new vitality may already exist in the accept it. But compared to those who statistics: In 1965 there imaginative women of some con­ came of age in the midst of the sexual were 179,954 response revolution, those who were raised in the religious in United States; gregations to dwindling era of AIDS awareness and abstinence that total numbers. In the Sisters thirty years later, Nuns are of the Immaculate Heart programs do not find celibacy as difficult had plunged to 90,809, to imagine. If they do not choose it for and would drop to 78,094 of Mary, for example, in themselves, they are at least inclined to by 2001. ubiquitous lay men and women can the order as respect it as a choice for others. For The decline has been join Associ­ Gen-Xers, the idea of forswearing even more precipitous American popular ate members. l.H.M. associates in material wealth might ultimately prove with women religious participate a formation more perplexing. In one recent article than it has been with program, culture in a enter 1965 and way have a voice in the featuring young women about to priests. Between religious life, the renunciation of sex 2000, the population of congregation's governing and live out the never came up; giving up cars and women religious shrank that is simply not body, checking accounts, however, repeatedly by 54 percent; over the charism of the commu­ surfaced in their interviews. same time period, the nity. Although the commensurate with All of these developments - schol­ number of priests de­ l.H.M.s described these arship in history and science, initiatives creased by 30 percent. Associates as "a life­ designed to counter stereotypes, chang­ (These numbers seem their actual giving and transforma­ ing understandings of religious life, even more dramatic tive" force, the presence a we of these non-vowed attention to the mystical life in art, and when consider that numbers. generational shift - have converged to the Catholic population members nevertheless undermine facile images of women overall increased by 47 suggests that women's religious in American popular culture. percent during these religious communities as To be sure, caricatures persist. years). Signs indicate that this trend will we know them may be disappearing. While the cover of Aging with Grace not reverse itself any time soon; the So, how will both of these realities shows a smiling sister playing cymbals, median age of American women reli­ - the decline in numbers and the the Time magazine cover story about the gious is 69, and few religious communi­ evolution of women's religious commu­ Nun Study featured a nun much more ties report natural increase. The census nities into new models - affect repre­ evocative of the sort who allegedly conducted by the National Religious sentations of nuns in American popular terrorized grade-school children a half­ Retirement Office in 2000 showed culture? For the time being, I suspect much of an im­ century ago. On a recent episode of the 31,845 women religious under the age that neither will have Fox television series GroundedJar Life, it of 70, and they project that the number pact on their popularity. The most is a nun who breaks up young couple will drop to only 11,639 by the year convenient symbol of women religious, caught hiding under the bleachers at a 2012. the habit, will prove to be very tena­ high-school dance. Late-Night Faced with these disheartening cious. For anyone wishing to signify Catechism, a one-woman play in the statistics, even those who are optimistic authoritarianism, a habit still works in a tradition of Nunsense, plays to sell-out about the future of women's religious pinch. In inane sitcoms, a stern-faced lay crowds across the country. But given communities readily admit that they principal - no matter how foreboding the eminently human images of women will be significantly altered from their - would not have the same cachet as a religious that have surfaced in historical present-day versions. In The Fire in nun. more and research, scientific studies, news features, These Ashes: A Spirituality oj Contempo­ Even in sophisticated such as Salzman's popular literature, fiction and in non­ rary Religious Life, Joan Chittister, thoughtful renderings, fiction, these stereotypical depictions of O.s.B., acknowledged that "the hope Lying Awake, few things better signify than a nun. nuns ring less true. The laughter, it of recasting religious life in old molds "other" fully habited Salzman's main a Carmelite seems, is growing fainter. smacks of pure fantasy." But she also character, re£lects on the of this when thinks it is too soon to predict what nun, irony

10 she considers that were habits "originally vitality of a time when everyone knew, Chittister, she does not know exactly adopted by nuns to make them incon­ in theory at least, what it meant to be what forms religious life will take in a in spicuous the world. In the Middle Catholic. Because of its enormous postmodern world. Schneiders does Ages, a plain serge tunic, linen wimple, potential as a symbol, the habit will believe, however, that people will and veil was the outfit favored by poor continue to be ever-present in American always be called to enter religious life widows." in a Sitting doctor's office, popular culture, no matter how few in a "unique and finally unexplainable amid curious stares, Sister John of the women are actually wearing one. way." Cross muses that "a true habit But even in jogging outfits and Therein lies the key. Thanks to

now ... would be a nylon jogging tennis shoes, nuns can still represent the historians, scientists, theologians, artists, outfit worn over tennis shoes." "other." In Finding the Treasure: Locating novelists, and nuns themselves, Ameri­ If habits are handy symbols, they Catholic Religious Life in a New Ecclesial cans know more about women religious have also been fluid ones. very If they and Cultural Context (2000), Sandra than ever before. Yet they remain an have been used to symbolize oppression, Schneiders, LH.M., makes projections enigma. And because people love enig­ have also stood for they liberation from about what religious life will look like mas, their collective fascination with

the of - tyranny body image and the in the new millennium. Using the nuns and thus their proliferation in dictates of fashion. If they are used paradigm of Dark Night of the Soul to popular culture - will endure. to connote patriarchy, they can also explain the current state of religious life,

a time when women - represent Catholic Schneiders reminds readers that a person Kathleen Sprows Cummings proved remarkably adept at renegotiat­ in the midst of the Dark Night must ing the boundaries of the female experi­ "walk in secret, in darkness, without ence. If they can signify a moribund trying to see or analyze or improve or church, they also call to mind the otherwise meddle in God's work." Like

since �99�. Matovina, who joined Notre D2!me's !Dôpartment of'Theoicgy in. 2:000, earned the ibachdor's degree from Indiana Universitty, the master of divin­ ity degree from the Toronto School of "Kh:@oliogy, wnd .dle dòctorare in religion and cm1tur:e from Catholic University of America, From 1995 to 1999, he was Professor Marovina is the author of 1995). With Virgilio Elizondo he co­ assistant professor of theological studies Horizoas oj �he Saaed: Mexican Traditions authored San Fernando Ca�hedral: SQwl QJ at Loyollia Marymoullit University, Los in U. S. CtWtholicisln, forthcoming later the City. With Ceræld E. Paya, he co­ Angeles. Tim. has also taught at Our this year from. Cornell University Press edited i Presente!: U. S. Latino Cath@lics Lady of the Lake University and the as part of the series of Cushwa Center from Colonial Origins to the Present (Orbis, University of the Incarnate Word in San Studies of Catholicism in Twentieth 2000), an award-winning volume of Antonio, Texas. from 1993 to 1995 he Century America. Tim was a member annotated primary sources. Tim is was associate project director of San of the core committee or the Cushwa currently at work on a manuscript Pernaado Caehedral Study Project, a Center project that Led to the Cornell entitled Guadalupan Devotion in a Border­ project funded by the LiUy Endowment senes. lands Community: Public Ritual as Theo­ and conducted through the Mexican Tim is also the author of Tejano logical Discourse, a history of Guada1upan Am.erican Cultural Center in San Religion and Ethnicity: San Antonio} devotion at San Fernando Cathedral in Antonio, Texas. 1821-1860 (University of Texas Press, San Antonio.

11 NINE YEARS ON

am will the mark was I delighted that Tim Matovina Perhaps high the history is our stock in trade. Our friends succeed me as director of the Cushwa multiyear exploration of the previously at the Lilly Endowment - Craig Center. A leader of the community of underexplored Catholic contributions to Dykstra, Jeanne Knoerle, Fred scholars who study Latino religion, civic culture and political identity; to Hofheinz, and Chris Cobles - under­ culture, and history, Tim's scholarship labor unions and social ethics; to educa­ stand well the significance of American focuses on devotions, rituals and other tion, health care and other enterprises Catholicism and have been invaluable popular religious practices and institu­ led by Catholic women; and to Ameri­ collaborators as well as sponsors. tions. He also fosters research by other can spirituality and religious practice in On campus I have relied especially scholars working on a variety of topics the 20th century. The project is produc­ on the talents and generosity of John central to a nuanced understanding of ing several excellent studies to be pub­ McGreevy, Bob Sullivan, Phil Gleason Catholic theology, spirituality and lished by Cornell University Press. and Charlotte Ames. John Haas and history. A splendid teacher and commu­ When that series is completed - prob­ Christopher Shannon made us all look nicator, Tim also knows and appreciates ably early in the next decade - the good by writing or editing this newslet­ the pastoral, ministerial and social justice Cushwa Center will have contributed a ter so expertly. During the 2001-2002 dimensions of the church. He will bring substantial body of scholarly literature to academic year Associate Director Kathy a fresh perspective to the study of the field of American history. Sprows Cummings filled in graciously Catholicism in the United States, which The Seminar in American Reli­ and efficiently for a mostly absentee increasingly is understood to be insepa­ gion, which brings prominent authors landlord. r had the honor of meeting rable from the history and experience of to campus twice yearly to discuss a Mrs. Margaret Hall Cushwa, and have Catholicism in the Americas as a whole. groundbreaking work in American been fortunate to get to know some r have thoroughly enjoyed my religion, continues to be the flagship of members of her wonderful family, eight years, seven months and 27 days the many fine annual academic programs including Charlie Cushwa, and Bill and (but who's counting?) as director of the sponsored and organized by the Cushwa Anna Jean Cushwa. Nothing could have Cushwa Center. Highlights of those Center. been accomplished these eight-plus years included the conference that There are many people to thank, years without the dedication and con­ evaluated the intellectual legacy ofJay beginning with Jay Dolan, who is a summate professionalism of the infinitely Dolan, and the conference on Engen­ second mentor to me and has always patient Barbara Lockwood. dering American Catholicism, which provided an encouraging word and wise I look forward to working closely brought together more than seventy counsel, as well as cherished friendship. with Tim, Kathy and our colleagues on national scholars from various disci­ Dozens of outstanding scholars from campus and around the country as the plines, who found in Catholic studies various colleges and universities, too Cushwa Center enters a new and excit­ fresh resources and insights for their numerous to name here, are the secret ing phase of its life. work on American cultural, social, to the success of the Cushwa Center: and intellectual history. Their love for and copious knowledge - Scott Appleby of Catholic history and American

ANNOUNCEMENTS

• The Louisville Institute, a Lilly The Summer Stipends program supports nature of and challenges to religious Endowment program for the study of faculty summer research projects in the institutions in the contemporary world; American religion based at Louisville area of American Christianity; the the deadline for submissions is Decem­ Seminary, offers funding through six deadline for submissions is November ber 15, 2002. specialized grant programs designed to 1, 2002. The Christian Faith and Life The Dissertation Fellowship pro­ address different issues and to assist Sabbatical Grants program supports gram supports the final year of Ph.D. or different groups of institutions and faculty research projects designed to Th.D. dissertation writing for students individuals. The Sabbatical Grants for make more accessible to religious be­ engaged in research on American reli­ Pastoral Leaders program provides lievers the themes of Christian faith in gion; the deadline for submissions is pastors and other religious leaders with relation to the realities of their contem­ January 31, 2003. A new award, the periods of one, two, or three months for porary lives; the deadline for submissions First Book Grant Program for Minority reflective engagement with their life and is December 1, 2002. The Religious Scholars, seeks to assist junior, non­ work and issues related to contemporary Institutions Sabbatical Grants program tenured religion scholars of color to religious leadership; the deadline for supports faculty research projects de­ complete a major research and book on some of submissions is September 16, 2002. signed to encourage reflection on the project focusing aspect

12 Christianity in North America; the • Regina ColI, C.S.J., is studying • James J. Divita received a deadline for submissions is February 1, the creation of new ministries based on Certificate of Achievement from the 2003. recognition of unmet needs. She intends Indiana Religious History Association The Louisville Institute also offers to explore the influence of the distinct for his study entitled Splendor oj the South a modest General Grant Program that charism and history of various congrega­ Side: A History oj Sacred Heart ojjesus supports a limited number of individual tions on decisions to initiate new minis­ Catholic Parish in Indianapolis, 1875- and collaborative grants for the support tries. Interested scholars may contact 2000. of religious research and the enhance­ Sister Coil at: Regina Coil, CS.].; • James T. Fisher, Danforth ment of church life; the deadlines for Unversity of Notre Dame; Notre Dame, Chair in Humanities and Professor of these awards are July 19 and Novem­ IN 46556. History and Theological Studies at St. ber 11, 2002. • David Heisser, associate Louis delivered a lecture, To receive further information profes­ University, sor and reference/documents librarian at "Labor Priests, Longshoremen, and the about The Louisville Institute's grant The Citadel, published "Bishop Lynch's Battle for the Soul of the Waterfront," programs or conferences, please contact: People: Slaveholding by a South Caro­ at the Center for American Catholic The Louisville Institute; 1044 Alta Vista lina Prelate," in the July 2001 issue of Studies at Fordham University on Road; Louisville, KY 40205. E-mail: The South Carolina Historical Magazine. February 20, 2002. [email protected]. Web site: He is on a of currently working study • louisville-institu te. org. Stephanie Morris, Ph.D., has Patrick contributions Bishop Lynch's been named director of the archives for to in the area of learning, especially the Sisters of the Blessed Sacrament. CallJor Papers science. • Mary J. Oates, C.S.J., received • Mary E. Seematter is research­ • American Catholic Studies (formerly the Distinguished Historian Award for ing the history of lay associate programs Records oj the American Catholic Historical her lifetime achievement in the field of in women's religious congregations. Association) invites the subrnission of the history of women religious at the Ideas on resources and contacts may be manuscripts in the area of American fifth triennial History of Women Reli­ forwarded to her at: Mary E. Seematter; Catholic history. Interested scholars gious conference held at Marquette 3763 Upton St.; St. Louis, MO 63116. should send two copies of a proposed University, June 17-20, 2001. E-mail: [email protected]. to: Van manuscript Rodger Allen; • Msgr. Francis J. Weber announces of and • Patricia Wittberg is writing a Department Theology Religious that Sister Joanne Wittenberg, Studies; Villanova Villanova, chapter summarizing sociological, orga­ University; S.N.D., has been appointed by Roger PA 19085. For further information, nizational, and historical research on Cardinal Mahony as the cathedral archi­ contact McGuinness via e-mail U.S. religious orders and their colleges, Margaret vist for the Archdiocese of Los Angeles at [email protected]. for inclusion in a forthcoming reference for a three-year term beginning Febru­ book, A Handbook oj Research on Catholic ary 1, 2002. The newly established Higher Education. Wittberg invites sug­ Recent Research Cathedral Archives will be located at gestions of books, journal articles, disser­ Mission Hills in the recently opened tations, and other works to be included to the • Christine Baker, R.N., Ph.D., Annex the Archival Center for in this She may be bibliographic essay. Archdiocese of Los A is a theory study Angeles. pub­ conducting grounded contacted at: Sociology Department; lished historian and re­ on women and health care. accomplished religious IUPUI; 425 University Boulevard; Her will examine women's under­ searcher for the Archdiocesan Catholic study IN 46202. E-mail: Indianapolis, Sister will also serve on standing of the meaning of health, the Center, Joanne [email protected]. the staff of the strategies they develop to promote and soon-to-be-completed the barriers Cathedral of Our Lady of the Angels. maintain health, and they Personals encounter both within and outside the formal health-care system in America. • Rev. Dr. William F. Brosend She may be reached at: Christine Baker, director R.N.; St. Mary's Hospital Medical II has been named associate effective Center; Madison, WI 53715. E-mail: of the Louisville Institute, [email protected]. November 1, 2001.

13 PUBLICATIONS

Staging Catholicism

espite the ethnic performative cultures as a na­ roles up to the age of seventeen. Look­ repeated calls of tional culture of America in the middle ing back on those years later in life, he scholars such as decades of the 20th century. recalled "I don't think my movie career R. Laurence Gilbert Hartke was born in 1907 in meant very much to my parents because Moore and the Rogers Park neighborhood of these were our neighbors." A handsome James T. Fisher, Chicago, the eighth and final child of a youth, he also worked as a male clothing the study of second-generation German Lutheran model for a local advertising agency. popular culture and the performing arts father and a first-generation Irish­ Attracted to sports as well as the arts, Catholic mother. Hartke's Emil Hartke's childhood remains a low priority among the lead­ father, experiences speak of ing scholars of American Catholic Hartke, converted to Catholicism to a time in which such aesthetic pursuits history. marry his mother Lillian Fagan Ward; were less culturally coded as distinctly his B. a feminine activities than are The twenty years following the grandfather, John Hartke, they today. ignominious defeat of Irish Catholic prominent Chicago Mason, refused to Through his school years at St. Ida's candidate Al Smith in the presidential attend the wedding and pulled down his and later at Loyola Academy, Hartke election of 1928 saw the ascendancy of window shade in protest as the bridal also attended the Mary Synon School of his home. The arrival of a Catholics to a position of power and carriage passed Drama, leading Chicago drama school. influence in the popular arts unmatched children, including the early death of At one point, the Jolly Prospector Club, Emil and a by any religious group in America. The Lillian's first tough street gang dark side of this story - the role of the child, eventually from the "back-of­ Church in Hollywood film censorship mended the ethno­ the-yards" section on - had emerged as something of a religious rift. Chicago's South Side, cottage industry both inside and outside The son of a fairly asked the Synan the field of Catholic history. The prosperous pharmacist, school for assistance in brighter side - the achievements of lay Hartke grew up at a staging a play called Catholics such as Bing Crosby, John bit of a remove from The Hoodoo. Hartke Ford, Spencer Tracy and Jackie Gleason the rough and tumble embarked on his first - remains a largely untold story, hid­ working class neigh­ directorial assignment, den in mammoth biographies concerned borhoods that spawned working with the gang less with Catholicism than with the star so many of the Catho­ on the play. Appar­ quality of their subjects. lic and Jewish enter­ ently the hoodlum Mary Jo Santo Pietro's Father tainers of the early choir boys of senti­ Hartke: His Life and Legacy to the Ameri­ 20th century. Still, in mental Hollywood can Theater continues in this biographical the early years of movies have some mode yet makes a solid contribution to American cinema, basis in reality. a body of literature gradually coalescing Rogers Park was home Hartke's decision into something like a collective biogra­ to a film colony and to join the priesthood phy of a generation of performing Hartke's father's phar­ entailed no dark night Catholics. macy was located near the Essanay film of the soul. Popular with men and Founder of the Department of studios. During a brief period during women, he spent his high school years Speech and Drama at the Catholic Hartke's youth, Essanay was the home enjoying the life of a country club University of America, Rev. Gilbert V. studio of Charlie Chaplin. Leading stars playboy made possible by his father's Hartke served as mentor and confidant of the silent era, such as Wallace Beery success as a pharmacist. At some point in to dozens of award-winning actors, and Gloria Swanson, frequented his his senior year at Loyola, he simply directors, and playwrights. Decades father's drugstore. Hartke attended St. decided he wanted to become a priest. before the National Endowment for the Ida's grammar school with the children His Irish mother was very religious. She Arts transformed Washington, D. c., of Francis X. Bushman, the future star had a sister who was a nun and a brother into a vibrant center for the performing of the 1925 biblical epic Ben-Hur, and who was a priest. His faith "wasn't a arts, Hartke made Catholic University lived across the street from Hal Roach bolt out of the emotional sky," it "was the driving force behind theater in the Jr., who later developed the "Our just there," a "gift," a part of his every­ nation's capitol. Hartke's story illumi­ Gang" series. day life. nates the religious dimension of a Hartke worked off and on at Struggling with his two loves, the broader story of the triumph of urban Essanay in minor child and juvenile theater and the priesthood, Hartke

14 abandoned his plans for a religious was also an Irish Catholic, whose father On the home front, Hartke vocation, until he attended a Dominican had been a founding member of the brought Catholic University to America mission at his childhood parish, St. Ida's. Catholic Actors Guild. Sensitive to the through Players, Incorporated, estab­ Impressed by the Dominicans' oratory issue of his failed first marriage, Cohan lished in 1949 and now the oldest as much as their he was religious message, reticent to release the rights to his classical repertory touring company in decided he could pursue both his loves life story to a regular commercial theater the United States. In addition to their in the Dominican order. company. Hartke convinced him that own national tours, Players, Incorpo­ The choice wise proved beyond the production would handle his per­ rated also managed two distinguished Hartke's wildest imaginings. In 1931, sonal life with discretion, and Cohan summer theaters, St. Michael's Play­ two newly ordained Dominicans, approved a script written by Walter Kerr house in Winnoski, Vermont, and the Fathers Urban Nagle and Fabian Carey, and Leo Brady, another stalwart of the Olney Theater in Olney, Maryland. founded the Blackfriars Guild. Origi­ early years of the drama When John F. conceived as a nally local Catholic program. Kennedy became the first theater group in Washington, D.C., the The play, Yankee Catholic president of the national of the American Doodle was a headquaters Boy) smash Hartke emerges.· as United States in 1960, Dominicans, the Blackfriars eventually success, and attracted the Hartke's players became spread to twenty-two cities and main­ attention of leading a semi-official White less an artistic tained an off-Broadway theater in New producers from both House theatrical troupe, york for thirty years. The Blackfriars Broadway and Holly­ performing Shakespeare Guild is best understood in the context wood. It virtually in­ visionary than a regularly in the East of the larger effort to bring the world vented the genre of Room for both the back to the Church Catholic muscial that . and the through biography mid-level, but Kennedy Action. Nagle felt the dramatic instinct proved such a staple of Johnson families. Hartke to be natural and good, yet believed that Hollywood cinema in the served two terms on there was a distinctly Catholic expres­ 1940s and 1950s - a film significant, artlsitic Johnson's National sion of this instinct that was superior to genre inaugrated by none Council on the Arts, and its secular alternatives. As Catholic social other than Yankee Doodle served as a semi-official entrepreneur. scientists spoke of a Catholic sociology, Dandy, for which James escort, advisor and so Nagle argued for a Catholic theater. Cagney won a Best Actor confidant of Nancy Nagle's efforts drew Hartke to Oscar for his portrayal of Hanks through her eight the Washington area to work at the Cohan. years as director of the National Endow­ Blackfriar's Institute of Dramatic Arts Hartke hoped to parlay the success ment for the Arts. In 1981, Washingto­ recently established at Catholic Univer­ of Yankee Doodle Boy into a formal nian magazine named him "one of sity. Hartke considered Nagle, along relationship with Hollywood. Despite the five most powerful men in " with Fulton Sheen, to be a model of his connections to prominent Holly­ Washington. eloquence and dramatic style, but soon wood Catholics such as Alfred Catholic University never seriously came to dissent from his vision of an Hitchcock and Irene Dunne, he never challenged Broadway or Hollywood as a exclusively Catholic theater. As realized his vision of making the drama center of the dramatic arts in America, Blackfriars shifted their geographic department at Catholic University into a but Hartke had an uncanny ability to center to New York, Hartke trans­ prime recruiting school for the film elicit the support of the leaders of both formed their Washington institute into industry. Indeed, from San Pietro's these centers for his work in Washing­ the Department of Speech and Drama at account it would seem as if most of ton. In 1937, Hartke had barely found Catholic University. Under the influ­ Hartke's grandiose plans ended in fail­ performance space for his fledgling ence of Chicago acting coach Josephine ure. Hartke emerges as less an artistic department when he managed to con­ Callan and playwright and critic Walter visionary than a mid-level, but signifi­ vince a young Orson Welles, already Kerr, Hartke abandoned what he came cant, artistic entrepreneur. famous for his work at the Mercury to see as Nagle's narrowly Catholic Artistically provincial in the 1940s, Theater, to lecture his students on the vision of the theater. His department Washington was nonetheless the possibilities of adapting Shakespeare to and forms of modern Helen would provide a Christian setting for nation's political military capital. various staging. writers and actors, but it would train Hartke took full advantage of his loca­ Hayes, a practicing Irish Catholic and like a theatri­ them as artists of the one universal tion, becoming something the "First Lady of the American Stage" theater. cal chaplain to the military and the state in the middle decades of the 20th cen­ Committed to producing original department. During World War II, he tury, was a long time patron, and gave plays rather than the standard repertoire played the title role in an RKO training her final stage performance playing the of college drama departments, Hartke film Army Chaplain. In the years follow­ role of Mary in Eugene O'Neill's Long he took his Catholic into to close the first soon found himself with the most ing the war, Day's Journey Night on State season at Catholic sought after original property of the University players Department University's newly tours of and Hartke Theater. late 1930s, the life story of George M. Europe, brought inaugurated to servicemen around the The lists of writers and Cohan. During the first quarter of the Shakespeare performers world tours the who Harke's 20th century, Cohan had been the "First through sponsored by actually passed through Gentleman of the American stage." He USO and the Department of Defense. program is respectable: John McGiver,

15 Henry Gibson, Pat Carrol, Roy with Hartke soon before his death in been interpreted. We still await a com­ Schieder, John Heard, and Olympia 1986, she writes a biography that reads prehensive examination of the signifi­ Dukakis, to name but a few. Ed almost like an autobiography as Hartke cance of these priests as priests, and of McMahon, Johnny Carson's sidekick on would have written it. Long bloc quotes the willingness of non-Catholics to the Tonight Show, turned down an offer appear without critical comment. Little accept the cultural authority of figures from the Yale School of Drama to study effort is made to connect Hartke's story marked by the ancient icon of at Catholic University in the late 1940s. to broader developments in Catholicism priestcraft, the Roman collar. Unfortunately, two of Hartke's most and the arts. illustrious protégés, Jon Voigt and Susan As the first major study of Hartke's - Christopher Shannon Sarandon, receive very little attention. career, San Pietro's book does, however, As is often the case with biography, serve to push the story of the phenom­ broader cultural issues are subsumed enon of the "show biz priest" beyond its under the main story of an individual. conventional end point of Fulton Hartke, however, was not a particularly Sheen's Life is Worth Living television introspective person. San Pietro cannot series in the 1950s. Hartke's commit­ be faulted for failing to render a deep ment to one universal theater certainly psychology that would have not been fits into the broader frame of American­ true to the spirit of her subject. Still, ism and assimilation through which the drawing heavily on personal interviews public performances of these priests has

Other recent publications of interest include:

Daniel D. Arreola, Tejano South Texas: church and the West. Thomas Bullock confessions, and last-minute penitence, A Mexican American Cultural Province was the official journal keeper of that they were designed to promote the (University of Texas Press, 2002), pro­ party of pioneers and is perhaps more salvation of both the condemned and vides a cultural geography of what is than any other person responsible for the crowd. Banner then shows how perhaps the largest ethnic region in the the vast documentary record of the LDS changes in capital punishment over the United States, Tejano South Texas. church in the mid-19th century. His last two centuries reflect broader Arreola charts the many ways in which original journal is made available in print changes in the secularization and Texans of Mexican ancestry on the for the first time in this book. Docu­ privatization of death. He concludes that plains between the San Antonio River menting the journey from Nauvoo to efforts to sanitize the death penalty as a and the Rio Grande have established a Salt Lake and back to the Missouri neutral, technological procedure have cultural province that is unlike any other River, Bullock's journals provide de­ failed to diminish the controversies Mexican-American region. Exploring tailed accounts of buffalo hunts, dances surrounding the practice as a tool of the Mexican regional origins of Tejanos and celebrations and defining moments justice. and their reasons for migration, Arreola in Mormon history such as the "miracle then examines the many factors that of the Quail" at the Poor Camp on the Ronald O. Barney, One Side by Him­ make Tejano South Texas distinct from Mississippi River. self: The Life and Times of Lewis other Mexican-American regions: The Barney, 1808-1894 (Utah State Univer­ physical spaces of ranchos, plazas, barrios Stuart Banner, The Death Penalty: An sity Press, 2002), provides a participant's and colonias; the cultural life of the American History (Harvard University view of Mormonism's first six decades small towns and the cities of San Anto­ Press, 2002), tells the story of how, over of controversy, hardship and triumph, nio and Laredo; and the foods, public four centuries, dramatic changes have viewed from the bottom of the social on worker in celebrations, and political attitudes that taken place in the ways capital punish­ hierarchy. By focusing "a characterize the region. ment has been administered and experi­ the Mormon vineyard" rather than one enced. In the 17th and 18th centuries, of "the princes of the Kingdom of Will Bagley, ed., The Pioneer Camp of the penalty was standard for a wide God," this study provides a necessary

- of the Saints: The 1846 and 1847 Mormon range of crimes from adultery to corrective to the existing literature Trail Journals of Thomas Bullock (Utah murder, from arson to stealing horses. 19th-century LDS biography. Tracing from State University Press, 2001). The Hangings were public events, staged Lewis Barney's personal odyssey arrival of Latter Day Saints in the Valley before audiences numbering in the his birth in upstate New York in 1808 of the Great Salt Lake is one of the thousands, for the explicitly religious to his death in Mancos, Colorado, in some of the most major events in the history of the LDS purposes: replete with sermons, 1894, the book evokes

16 significant themes in American history Darryl V. Caterine, Conservative Ca­ E.J. Dionne Jr. and Ming Hsu Chen, while presenting a thorough account of tholicism and the Carmelites: Identity, eds., Sacred Places, Civic Purposes: the real impact of the westering experi­ Ethnicity, and Tradition in the Modern Should Government Help Faith-Based ence on a man and his family. Church (Indiana University Press, 2001). Charity? (Brookings Institution, 2001). This book explores the historical trans­ Before the rise of the welfare state, Alain Boureau, The Myth of Pope Joan formation after Vatican II of one religious congregations took the lead in (University of Chicago Press, 2001). Carmelite community into a organizing society's efforts to alleviate Translated by Lydia G. Cochrane. This neotraditionalist order defending Catho­ poverty. Those efforts continued even book examines the legend of a ninth­ lic teaching and spearheading a move­ after the establishment of government century woman who, disguising herself ment among women to define programs to help the poor, but the Bush as a ascended the ranks of the man, Catholicism. The Carmelite case sug­ administration's new proposal to Catholic hierarchy to become pope. gests that battle between conservative broaden support for "faith-based" social Bourneau traces this to story the 13th and liberal Catholics centers on a debate programs has raised new questions about century and investigates the historical over the desirability of a theological and the proper nature of church-state coop­ and ecclesiastical circumstances under ecclesiological model for the church eration. This book focuses not simply which the myth of Pope Joan was drawn primarily from Anglo-Protestant on abstract questions of the promise and constructed and the different uses to culture. Caterine focuses on the appeal potential dangers of church-state part­ which it was put over the centuries. of the order to Latinol a communities in nerships, but also on concrete issues Catholic clerics justified the exclusion of the United States. He argues that where religious organizations are leading women from the papacy and the priest­ neotraditionalist Catholicism helps problem solvers. The authors examine hood by employing the myth in mi­ maintain and articulate ethnocultural the record of faith-based organizations sogynist moral tales. Ultimately, the identities and concludes that the in preventing teen pregnancy, reducing popess they had created turned against transnational Catholic community from crime and substance abuse, fostering them in anti-Catholic propaganda emanating from Spanish New World community development, bolstering during the Reformation. cultures constitutes a third force beyond child care, and assisting parents and the conventional dichotomy of liberal children on education issues. They offer John P. Burris, Exhibiting Religion: and conservative Catholicism. conclusions about what congregations Colonialism and Spectacle at Interna­ are currently doing, how government tional Expositions, 1851-1893 (Univer­ Hasia R. Diner, Hungeringfor America: could help, and how government could sity Press of Virginia, 2002), chronicles Italian, Irish, and Jewish Foodways in usefully get out of the way. the emergence and development of the Age of Migration (Harvard Univer- religion as a field of intellectual sity Press, 2001), Lawrence Foster, ed., Free Love in inquiry through an extensive examines how old Utopia: John Humphrey Noyes and the survey of world's fairs from the world deprivations Origin of the Oneida Community (Uni­ inaugural Great Exhibition in shaped the ways in versity of Illinois Press, 2001). The "free London to the Chicago which three ethnic love" Oneida Community practiced an Columbian Exposition and groups experienced extraordinary system of "complex mar­ World's Parliament of Religions. the realities of riage." For more than thirty years, two As the first broad gatherings of American abun­ hundred adult members considered to the people from across the world, dance. Italian themselves heterosexually married these fairs were pivotal as forums immigrants trans­ entire community rather than to a single in which the central elements of a formed the food of monogamous partner. This book pro­ the account of how field of religion came into contact their upper classes vides first in-depth was introduced with one another. The World's and of sacred days complex marriage Parliament of Religions at the into a generic among previously monogamous or Chicago exposition of 1893 did as "Italian" food that single Oneida Community members. Foster has edited selections from a much as any other single event to inspired community key introduce the idea that religion could be pride and cohesion. Irish imm.igrants, large collection of primary documents to mim.ic the of the Oneida's viewed as simply one concern among refusing foodways detailing early years, originally Protestant British the many within the rapidly diversifying elite, downplayed compiled by George Wallingford of food as a marker of of the founder. modern lifestyle. Burris argues that role ethnicity. Noyes, nephew Bring­ who venerated first-hand comparative religion was the focal point East European Jews, ing together vivid, writings by food as the vital center of and members of the Foster for early attempts at comparative culture family community, to reconcile shows how a commit­ and that both were defined more by the religious practice, struggled deep religious restrictions with ment of the intercultural politics and material ex­ traditional dietary permeated every aspect life of the Oneida changes of colonialism than by the spirit America's boundless choices. Diner daily community. of objective intellectual inquiry. draws on old and new world stories to demonstrate the role of hunger in driv­ Philip Hamburger, Separation of Church ing migration and the significance of and State (Harvard University Press, food in cementing ethnic identity and 2002), argues that the separation of community. church and state has no historical

17 foundation in the First Amendment. spirits and the recently dead to broadcast Midwest and the 20th-century Catholic Hamburger shows that separation be­ coded points of view with historical, Church. came a constitutional freedom largely gendered, and transnational dimensions. through fear and prejudice. Jefferson Ronald J. Morgan, Spanish American supported separation out of hostility to Peter McDonough and Eugene C. Saints and the Rhetoric of Identity, the Federalist clergy of New England. Bianchi, Passionate Uncertainty: 1600-1810 (University of Arizona Press, Nativist Protestants adopted the prin­ Inside the American Jesuits (University 2002). Like their European forebears, ciple of separation to restrict the role of of California Press, 2002). Since the criollos - descendants of Spanish immi­ Catholics in public life. Gradually, these 1960s, Jesuits in the United States have grants who called the New World home

- Protestants were joined by theologically lost more than half of their members and preserved the memory of persons of liberal, anti-Christian secularists, who experienced a massive upheaval in what extraordinary Roman Catholic piety in hoped that separation would limit they believe, how they work, and how a centuries-old literary form known as Christianity and all other distinct reli­ they live. In this book, the authors draw the saint's Life. This book examines the gions. Hamburger concludes that in this on interviews and statements gathered collective function of the saint's Life more four hundred from 1600 to the end of the colonial process of redefining American religious from than Jesuits liberty, the First Amendment has often and former Jesuits to provide an period, arguing that this literary form been used as an instrument of intoler­ intimate look at turmoil among served not only to prove the ance and discrimination. Catholicism's legendary best-and­ protagonist's sanctity and move the brightest. Priests and former priests faithful to veneration but also to rein­ Hans G. Kippenberg, Discovering Reli­ speak candidly about issues ranging from force sentiments of group pride and gious History in the Modern Age celibacy to the ordination of women, solidarity. When oiollos praised (Princeton University Press, 2002), homosexuality, the rationale of the Americano saints, they also called atten­ analyzes the rise of comparative religion priesthood, the challenges of community tion to their own virtues and achieve­ as a particular response to moderniza­ life, and the divinity ofJesus. The ments. Morgan analyzes this tion. In the mid-Ivth and early-20th interviews reflect the transformation of phenomenon through close readings of century, Western scholars began to draw the order from its role as a traditional the printed hagiographies of five New on prehistorical evidence, recently subculture during the days of immigrant World holy persons: Blessed Sebastian deciphered texts, and ethnographical Catholicism, into an amalgam of de Aparicio (Mexico), St. Rosa de Lima reports to interpret the history of reli­ countercultures shaped around social (Peru), St. Mariana de Jesus (Ecuador), gion. Belief systems that had been mission, sexual identity, and an eclectic Catarina de San Juan (Mexico), and St. rejected as irrational by Enlightenment spirituality. Felipe de Jesus (Mexico). philosophers were now studied with enthusiasm. Kippenberg argues that Jeffrey Marlett, Saving the Heartland: Sioban Nelson, Say Little, Do Much: thinkers such as E.B. Tylor, Max Catholic Missionaries in Rural America Nursing, Nuns, and Hospitals in the Weber, and William James believed a (Northern Illinois University Press, Nineteenth Century (University of history of religion could speak to ques­ 2002). Primarily an urban phenomenon, Pennsylvania Press, 2001). In the 19th tions about morality and identity that Catholicism in America also produced a century, more than a third of American Enlightened thinkers or theologians significant agrarian movement during hospitals were created and mn by could no longer answer. Ultimately, the golden age of the immigrant church. women with religious vocations. A half these thinkers looked to the study of Traveling on "motor missions" with a century before Florence Nightingale, ancient and non-Western religions in mobile altars and folding pews, women religious the hope of establishing awareness of a Catholic rural missionaries brought organized and ad­ genuine human culture they felt to be religious services to areas without ministered home, threatened by an increasingly mecha­ local priests. These missionaries saw hospital, epidemic nized world. agriculture as an antidote to mod­ and miliatary nursing ernism and a saving grace for the in America as well as Elizabeth McAlister, Rara!: Vodou, entire nation. Catholic agrarians Britain and Australia. Power, and Peiformance in Haiti and Its joined with other groups, both In this work, Nelson Diaspora (University of California Press, secular and religious, to improve examines how 2002). Rara is a vibrant annual street farming practices so as to make modern nursing festival in Haiti, when followers of the rural life a viable alternative to developed from the Afro-Creole religion called Vodou living in the overcrowded metro­ complex interplay of march loudly into public space to take politan centers of America. Evan­ Catholic emancipa­ an active role in politics. Working deftly gelizing side by side with their tion in Britain and with highly original ethnographic mate­ Protestant counterparts at country Ireland, the resur- rial, Elizabeth McAlister shows how crossroads and county fairs, rural gence of the Irish Rara bands harness the power of Vodou missionaries played an important role in Church, the Irish diaspora, and the mass the development of the American migrations of German, Italian, and

18 Polish communities to the previously Quirarte describes and analyzes the women - either as missionary wives or Protestant strongholds of North America mission churches and related buildings, as missionaries in their own right - and mainland Britain. Locating the roots their decorated surfaces, and the (now have been seen as peripheral at best, if of serious and skilled nursing in the missing) altarpieces. not completely overlooked. Based on work of Vincent de Paul's Daughters of diaries, letters, and mission correspon­ Charity in 17th-century France, Nelson Alice Ramos and Marie 1. George eds., dence, this book provides the first traces the history of the order through Faith, Scholarship, and Culture in the comprehensive examination of women's the 19th century and shows how part­ 21st Century (Catholic University of roles in northern domestic missions. nerships with the Irish Catholic Church America Press, 2002). Drawing on Pope Ruthedale examines the status of enabled the Daughters to exert a major John Paul Ils encyclical Fides et Ratio) women in the Anglican Church, gender influence on the development of nursing the essays in this volume hold that the relations in the mission field, and in the English-speaking world. Christian faith provides definite cogni­ encounters between Aboriginals and tive advantages in the teaching and missionaries. She concludes that the Clifford Putney, Muscular Christianity: research pursued in the modern univer­ mission encounter ultimately challenged Manhood and Sports in Protestant sity. When modern culture severed its colonial hierarchies. America, 1880-1920 (Harvard Univer­ ties with the sacred it turned its back on sity Press, 2001), details how Protestant humanity. Committed to a fruitful Eileen Hallet Stone, A Homeland in the leaders promoted competitive sports and dialogue between science and religion, West: Utah Jews Remember (University physical education to create an ideal of the essays nonetheless proceed from a of Utah Press, 2002), collects the stories Christian manliness. Though rooted in shared belief that contemporary culture and the voices of immigrants, explorers, the new culture of manhood, muscular in the West stands in need of transfor­ artists and merchants who made their Christianity was conceived to reinvigo­ mation. Scholars, including Mariano way west and earned their living in an rate Protestantism itself, which in the Artigas, Alfred j. Freddoso, jeanne M. often alien, occasionally hostile, culture. minds of many was increasingly failing Heffernan, and Robert Royal argue that Stone has gathered reminiscences from to create masculine, forceful natures a faith-based research and teaching will hours of oral histories that tell of life in capable of withstanding an influx of effect a transformation not only in Utah from a seldom-heard perspective. Catholic immigrants. Putney analyzes themselves and their students, but These stories - supplemented with the role of such dynamic organizations eventually in society as well. photographs, traditional recipes, and a as the Boy Scouts and the Young Men's Yiddish glossary - speak to the di­ Christian Association in making Protes­ Anne C. Rose, Beloved Strangers: chotomy ofjews living as "gentiles" in tant Christianity a religion that attracted Inteifaith Families in Nineteenth Cen­ Mormon "Zion"; they testify to the boys and men to the vigorous life. He tury America (Harvard University Press, ways in which memory and tradition, also portrays the muscular Christian 2001). The first historical study of lifestyles and legacies layer together to movement's vivid personalities, includ­ religious diversity in the home, this integrate the life of individuals into the ing evangelist Dwight L. Moody, psy­ book shows how mixed-faith families life of a community. chologist G. Stanley Hall, and Theodore became agents of change in a culture Roosevelt, the rough-riding, safari­ moving toward pluralism. Drawing on Marcelo M. Suârez-Orozco and Mariela going advocate of the Strenuous Life. personal letters, Journals, and memoirs, Pâez, eds., Latinos Remaking America Rose tracks the experiences of twenty­ (University of California Press, 2002). jacinto Quirarte, The Art and Architec­ six interfaith families over the course of Latinos are the fastest growing ethnic ture of the Texas Missions (University of several generations. Examining the group in the United States and will Texas Press, 2002). Subjected to centu­ decisions husbands and wives made comprise a quarter of the country's ries of decay and restoration, the 17th­ about religious commitment, their population by mid-century. This collec­ and 18th-century mission churches of relationships with the extended families tion of original essays brings together the northern frontier of New Spain on both sides, and their convictions, she some of the leading scholars now study­ today only hint at their colonial-era concludes that these couples - who ing the social, cultural, and economic glory. Quirarte draws on decades of on­ came from strong Protestant, Catholic, changes wrought by the Latinization of site and archival research to offer the and jewish backgrounds - did not turn the United States, the biggest migration most comprehensive reconstruction and away from religion but made personal­ flow in the history of the Americas. description of the original art and archi­ ized adjustments in religious observance. Social scientists, humanities scholars, and exarnine the full tecture of the six remaining Texas policy experts range

missions - San Antonio de Valero (the Myra Rutherdale, Women and the Latino experience, covering issues from White Man's God: Gender and Race in historical continuities and to Alamo), Sanjosé y San Miguel de changes Aguayo, Nuestra Senora de la Purisirna the Canadian Mission Field (University immigration, race, labor, health, lan­ Concepcion, San juan Capistrano, San of British Columbia Press, 2002). Be­ guage, education, and politics. Francisco de la Espada in San Antonio tween 1860 and 1940, Anglican mis­ and Nuestra Senora del Espiritu Santo in sionaries were very active in northern Charles Taylor, Varieties of Religion Goliad. Using church records and other British Columbia,Yukon, and the Today: William James Revisited (Har­ Northwest Territories. To histories vard In this historical accounts, as well as old photo­ date, University Press, 2002). graphs, drawings, and paintings, of this mission work have largely book, the Catholic philosopher Taylor focused on men, while the activities of returns to the questions posed a hundred

19 m of in the years ago understanding religion present book-length treatment in forty years, William First James' day. evaluating James' treatment of this study locates its story in a variety of classic text The the ethics of belief as a philosophical contexts, ranging from ministerial quar­ Varieties he then on to oj position, goes consider rels and negotiations over fine but Religious the public and cultural conditions in bitterly contested theological points to Experience. which questions of belief or unbelief are the shadowy worlds of orthodox and Mixing phi­ perceived to be personal, individual unorthodox lay piety, from the transat­ losophyand questions. lantic struggles over the Massachusetts the sociology Bay Company's charter to the apocalyp­ of religion, Michael P. Winship, Making Heretics: tic geopolitics of the Reformation itself. Taylor inter­ Militant Protestantism and Free Grace prets James' in Massachusetts, 1636-1641 (Princeton work in light University Press 2002), re-examines the of its historical famous Massachusetts disputes of the late and cultural contexts, while examining 1630s conventionally labeled the its continued significance for the "antinomian controversy." The first

Recent journal articles of interest include:

Timothy R. Allan, "Regina Lanigan, Bruce J. Calder, "The Role of the 'Christian Nation,'" Fides et Historia 33, O.S.F., and Her Friendly Campus with Catholic Church and Other Religious no. 2 (Summer/Fall 2001): 1-12. Community Service: The Problems and Institutions in the Guatemalan Peace Conflicts of Extra-Institutional Catholic Process, 1980-1996," journal oj Church Xavier Costa, "Festivity: Traditional and Response to Inner Urban Crisis, 1969- and State 43, no. 4 (Autumn 2001): Modern Fanus of Sociability," Social 1976," American Catholic Studies 110, 773-800. Compass 48, no. 4 (December 2001): nos. 1-4 (Spring-Winter 1999): 71-92. 541-548. José Casanova, "Religion, the New Steven M. Avella, "Chicago's Sons: Millenium, and Globalization," Sociology Gerald M. Costello, "The Farm Labor George G. Higgins and Reynold oj Religion 62, no. 4 (Winter 2001): Movement," Us. Catholic Historian 19, Hillenbrand," US. Catholic Historian 19, 415-442. no. 4 (Fall 2001): 33-40. no. 4 (Fall 2001): 25-32. Joseph P. Chinnici, O.F.M., "Decipher­ Charles E. Curran, "George Higgins and Jonathan R. Baer, "Redeemed Bodies: ing Religious Practice: Material Culture Catholic Social Teaching," Us. Catholic The Functions of Divine Healing in as Social Code in the Nineteenth Cen­ Historian 19, no. 4 (Fall 2001): 59-72. Incipient Pentecostalism," Church His­ tury," US. Catholic Historian 19, no. 3 tory 70, no. 4 (December 2001): (Summer 2001): 1-20. Derek H. Davis, "President Bush's 735-771. Office of Faith-Based and Community Rev. Leonard F. Chrobot, "Typologies Initiatives: Boon or. Boondoggle?" Edward Berryman, "Medjugorje's of Polish American Parishes: Changing journal oj Church and State 43, no. 3 Living Icons: Making Spirit Matter," Pastoral Structures and Methods," Polish (Summer 2001): 411-422. Social Compass 48, no. 4 (December American Studies 58, no. 2 (Autumn 2001): 593-610. 2001): 83-94. James Calvin Davis, "A Return to Civility: Roger Williams and Public Neil Brown, "Experience and Develop­ Michael Connolly, "The First Hurrah: Discourse in America," journal oj Church ment in Catholic Moral Theology," James Michael Curley versus the 'Goo­ and State 43, no. 4 (Autumn 2001): Paajica 14, no. 3 (October 2001): Goos' in the Boston Mayoralty Election 689-706. 295-312. of 1914," Historicaljournal oj Massachu­ setts 30, no. 1 (Winter 2002): 50-74. Edna Delaney, "Political Catholicism in Jeffrey M. Burns, "'Be of Love (a Little) Post-War Ireland: The Revd Denis More Careful': Sister Carita, Father Kathryn Conrad, "Fetal Ireland: Na­ Fahey and Maria Duce, 1945-54," journal Bob, Love, and Art," US. Catholic tional Bodies and Political Agency," oj Ecclesiastical History 52, no. 3 (july Historian 19, no. 3 (Summer 2001): Éire-Ireland 36, nos. 3 & 4 (Fall/Winter 2001): 487-511. 67-80. 2001): 153-173. William D. Dinges, "'An Army of Jon Butler, "Listening for God in Brad Creed, "John Leland and Sunday Youth': The Sodality Movement and America," Reviews in American History Mail Delivery: Religious Liberty, the Practice of Apostolic Mission," US. 29, no. 4 (December 2001): 497-501. Evangelcial Piety, and the Problem of a Catholic Historian 19, no. 3 (Summer 2001): 35-50.

20 Mary C. Doak, "Cornell West's Chal­ John Hart, "Care for Creation: Catholic Christopher J. Kauffman, "Mediating lenge to the Catholic Evasion of Black Social Teaching on the Environment," Catholic Identity: The Catholic Univer­ Theology," Theological Studies 63, no. 1 [osephinum journal oj Theology 9, no.I sity of America, The First Fifty Years," (March 2002): 87-106. (Winter/Spring 2002): 120-145. Thejurist 59, no. 1 (1999): 119-132.

Sean F. Everton, "The Promise Keepers: Mary J. Henold, "Breaking the Bound­ Anne Klejment, "Hard Times of the Religious Revival or Third Wave of the aries of Renewal: The American Catho­ American Catholic Renaissance: Catholic Religious Right?" Review oj Religious lic Underground, 1966-1970," Us. Digest in the Fifties," American Catholic Research 43, no. 1 (September 2001): Catholic Historian 19, no. 3 (Summer Studies 111, nos. 1-4 (Spring-Winter 51-69. 2001): 97-118. 2000): 23-50.

Eugene J. Fisher, "Catholic-Jewish Mark D. Hinds, "Wisdom's Gift: Gen­ Peter Lake, "Business as Usual? The Relations," US. Catholic Historian 19, eration X and the Problem of Print­ Immediate Reception of Hooker's no. 4 (Fall 2001): 41-50. Oriented Religious Education," Ecclesiastical Polity," journal oj Ecclesiastical Religious Education 96, no. 4 (Fall 2001): History 52, no. 3 Guly 2001): 456-486. Ismael Garcia, "The Future of Hispanic/ 511-527. Latino Theology: The Gifts Hispanics/ Gary Land, "At the Edges of Holiness: Latinas Bring to the Table," journal oj Alison Duncan Hirsch, "Uncovering Seventh-Day Adventism Receives the Hispanic/Latina Theology 9, no. 1 'the Hidden History of Mestizo Holy Ghost, 1892-1900," Fides et (August 2001): 46-56. America' in Elizabeth Drinker's Diary: HIstoria 33, no. 2 (Summer/Fall 2001): Interracial Relationships in Late-Eigh­ 13-30. James F. Garneau, "The First Inter­ teenth Century Philadelphia," Pennsylva­ American Episcopal Conference, No­ nia History 68, no. 4 (Autumn 2001): Margaret M. McGuinness, "Is It Wrong vember 2-4, 1959: Canada and the 483-506. to Chew the Hosts: Changing Catholic United States Called to the Rescue of Etiquette and the Eucharist, 1920- Latin America," The Catholic Historical Donald F. Hones, "The Word: Religion 1970," American Catholic Studies 110, Review 87, no. 4 (October 2001): and Literacy in the Life of a Hmong nos. 1-4 (Spring-Winter 1999): 29-48. 662-687. American," Religious Education 96, no. 4 (Fall 2001): 489-510. Margaret M. McGuinness, "Night and Neal Garnham, "Both Praying and Day: Eucharistic Adoration in the Playing: 'Muscular Christianity' and the J. Leon Hooper, S.J., "Dorothy Day's United States, 1900-1969," US. Catho­ YMCA in Northeast County Durham," Transposition of Thérèse's 'Little lic Historian 19, no. 3 (Summer 2001): journal oj Social History 35, no. 2 (Winter Way,'" Theological Studies 63, no. 1 21-34. 2001): 397-408. (March 2002): 68-86. lain S. Maclean, "Religion in American Sarah Gualtieri, "Becoming 'White': Larry L Hunt, "Religion, Gender, and Politics: Liberalism and Religion in Race, Religion and the Foundations of the Hispanic Experience in the United Question," Religious Studies Review 28, Syrian/Lebanese Ethnicity in the United States: Catholic/Protestant Differences no. 1 (january 2002): 33-40. States," journal oj Ethnic History 20, no. 4 in Religious Involvement, Social Status, (Summer 2001): 29-58. and Gender-Role Attitudes," Review oj Joseph G. Mannard, "Protestant Moth­ Religious Research 43, no. 2 (December ers and Catholic Sisters: Gender Con­ Doris Gottemoeller, R.S.M., "History 2001): 139-160. cerns in Anti-Catholic Conspiracy of Catholic Institutions in the United Theories, 1830-1860," American Catholic States," New Theology Review 14, no. 2 Mary Evelyn Jegen, S.N.D., "Catholic Studies 111, nos. 1-4 (Spring-Winter (May 2001): 16-27. Social Teaching on Peace: Development 2000): 1-22. Within a Tradition," Listening 37, no. 1 Richard Gribble, C.s.c., "'Family (Winter 2002): 65-75. Charles Montgomery, "Becoming Theater of the Air': The Radio Ministry 'Spanish American': Race and Rhetoric of Father Patrick Peyton, C.s.c., 1945- Preston Jones, "Protestants, Catholics in New Mexico Politics, 1880-1928," 1952," US. Catholic Historian19, no. 3 and the Bible in Late-Nineteenth­ journal oj Ethnic History 20, no. 4 (Sum­ (Summer 2001): 51-66. Century Quebec," Fides et Historia 33, mer 2001): 59-84. no. 2 (Summer/Fall 2001): 31-40. Barry Hankins, "Is the Supreme Court Marian J. Morton, "The Transformation '''Y We have no of Catholic Hostile to Religion? Good News Club et Paula Kane, es, Orphanages: Cleveland, and Bernanos!' Catholics in Three Recent 1851-1996," The Catholic Historical al. v. Milford Central School (2001) American US. Catholic Historian Review no. 1 65-89. Santa Fe v. Doe (2000)," journal oj Films," 88, (january 2002): no. 3 81-96. Church and State 43, no. 4 (Autumn 19, (Summer 2001): 2001): 681-688.

21 Timothy Meagher, John Shepherd, and Stuart Rosenbaum, "Abortion, the John]. Sweeney, "Reflections on Mon­ Joseph Turrini, "Laboring for Justice: Constitution, and Metaphysics," journal signor George Higgins," US. Catholic Archival Resources for the Study of of Church and State 43, no. 4 (Autumn Historian 19, no. 4 (Fa1l2001): 17-24. George Higgins and Catholic Action at 2001): 707-724. the Archives of the Catholic University Paul-André Turcotte, "Catholic Ritual of America," US. Catholic Historian 19, Steve Rosswurm, "Communism and the Practices, Culture and Society in and the 1944 Presiden­ Social no. 4 (Fall 2001): 51-58. CIO: Catholics Greater Montreal," Compass, 48, tial Campaign," US. Catholic Historian no. 4 (December 2001): 505-524, Nicholas P. Miller, "Life, the Universe 19, no. 4 (Fall 2001): 73-86. and Everything Constitutional: Origins Zaragosa Vargas, "In the Years of Dark­ in the Public Schools," journal of Church David L. Schindler, "Religion and ness and Torment: The Early Mexican American for Civil and State 43, no. 3 (Summer 2001): Secularity in a Culture of Abstraction: Struggle Rights, 483-510. On the Integrity of Space, Time, Matter 1945-1963," New Mexico Historical and Motion," Pro Ecclesia 11, no. 1 Review 76, no. 4 (October 2001): Mark A. Noll, "Methodism Unbound," (Winter 2002): 76-94. 383-414. Reviews in American History 29, no. 2 aune 2001): 192-197. Regina Siegfried, "Jessica Powers, the Kathleen Maas Weigert, "Transforming Catholic Revival, and Wisconsin as a the World: Shaping a Just and Compas­ C. Joseph Nuesse, "William Joseph Locus of Community," American Catho­ sionate Society," Listening 37, no. 1 Kerby (1870-1936): The Approach to lic Studies 111, nos. 1-4 (Spring-Winter (Winter 2002): 26-40. His Field of the First American Catholic 2000): 51-60. Sociologist," American Catholic Studies Stephen A. Werner, "Joseph Husslein, and the American Catholic 111, nos. 1-4 (Spring-Winter 2000): Bishop Matthew Simpson, "A Mission­ SJ, Literary in The 77-96. ary Journey to Oregon, 1853-1854," Revival: 'A University Print,'" Oregon Historical Quarterly 102, no. 4 Catholic Historical Review 87, no. 4 C. Joseph Nuesse, "The Introduction of (Winter 2001): 454-479. (October 2001): 688-705. Sociology at the Catholic University of America, 1895-1915," The Catholic Andrew Skotnicki, O.Carm., "The William L. Wolkovich-ValkaviCius, Parishes: Poles Historical Review 87, no. 4 (October U.S. Catholic Bishops on Crime and "Tensions in Bi-Ethnic 2001): 643-661. Criminal Justice," josephinum journal of and Lithuanians in New England," Theology 9, nO.1 (Winter/Spring 2002): Polish American Studies 58, no. 2 John]. O'Brien, "George G. Higgins 146-157. (Autumn 2001): 75-82. and the 'Yardstick' Columns," US. Catholic Historian 19, no. 4 (FaIl2001): Chuck Smith, "The Persecution of 87-102. West Virginia Jehovah's Witnesses and the Expansion of Legal Protection for Paul Perl and Jamie S. McClintock, Religious Liberty," journal of Church and "The Catholic 'Consistent Life Ethic' State 43, no. 3 (Summer 2001): and Attitudes Toward Capital Punish­ 539-579. ment and Welfare Reform," Sociology of Religion 62, no. 3 (Fall 2001): 275-300. Ryan K. Smith, "The Cross: Church Symbol and Contest in Nineteenth­ John F. Quinn, "Tt's Fashionable Here Century America," Church History 70, to Be a Total Abstainer': Temperance no. 4 (December 2001): 705-734. Advocacy at the University of Notre Dame, 1870-1940," American Catholic Patrick]. Sullivan, C.s.c., "Monsignor Studies 110, nos. 1-4 (Spring-Winter George G. Higgins: The Labor Priests' 1999): 1-28. Priest," US. Catholic Historian 19, no. 4 (Fall 2001): 103-118. John Radzilowski, "Rev. Wincenty Barzynski and a Polish Catholic Re­ sponse to Industrial Capitalism," Polish American Studies 58, no. 2 (Autumn 2001): 23-32.

22 I I I I I I I I I I I I I I I I s u B s c R I p T I o N s I I I I D Two years - $12 D Three years - $15 I

- I D Working Papers $5 each (check titles below) I I amount new renewal I Total enclosed: $ _ D D I Please make check payable to the Cushioa Center. Mail to Cushwa Centerfor the Study of American Catholicism} I University of Notre Dame} 1135 Flannel' Hall} Notre Darne} Indiana 46556-5611. I

I �ame ___ I

I Address _ I

I Ci� ___ State Zip _ I I I I Working Paper Series News Items for Newsletter (Current position, research interests, etc.): I o Michael Novak, "Apologia Pro Vila Sua: The Debate About Incarnational I Humanism" - Fall 1998 I o Mary Lethert Wingerd, "Revisiting 'Great Man' History: How the Irish

I - Captured the City of St. Paul" Fall 1998 I

I o Michele Dillon, "The Possibilities for a Pluralistic Catholicism" - Fall 1999 I o Sharon M. Leon, "Before Costi connubii: Early Catholic Responses to the

I - Eugenics Movement in the United States" Spring 2000 I I o Evelyn S. Sterne, "To Protect Their Citizenship': Constructing a Catholic I Electorate in 1920s Providence" - Fall 2000 I o Kathryn A. Johnson, '''Taking Marriage 'One Day at a Time': The Cana I Conference Movement and the Creation of a Catholic Mentality" - Spring I 2001 I International Racket': The Catholic Church I o Gina Marie Pitti, '''A Ghastly and the Bracero Program in Northern California, 1942-1964"-FaU 2001 I I � (£.";; THE CUSHWA CENTER FOR THE STUDY OF AMERICAN CATHOLICISM

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

Director: R. Scott Appleby Associate Director: Kathleen Sprows Cummings Associate Director: Christopher Shannon Publications Editor: Charlotte Ames

E-mail address: [email protected] URL: www.nd.edu/r-cushwa

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

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