AMERICAN CATHOLIC STUDIES NEWSLETTER CUSHWA CENTER FOR THE STUDY OF AMERICAN CATHOLICISM A Place for Everything: Catholic Studies and Higher Education Margaret M. McGuinness, La Salle University

was a graduate student at Catholics have lived and practiced their tual environment hostile to religion. Union Theological Seminary religion slowly began to take shape. Today’s version of Catholic Studies (New York) when James J. Twenty-five years later, from the vantage would be virtually unrecognizable to the Hennesey, S.J.’s American point of my position as chair of the founders of ACSS and their colleagues. Catholics:A History of the Religion Department at Philadelphia’s The “old” idea no longer carries much Roman Catholic Community in La Salle University and co-editor of weight within most Catholic institutions the United States was published American Catholic Studies (formerly of higher education. Most scholars in 1981. Although other Records of the American Catholic Historical working in Catholic Studies insist the Ischolars, including Notre Dame’s Philip Society of Philadelphia), it is clear that one discipline be treated as a legitimate Gleason and Jay Dolan, were also writ- result of this scholarship has been the academic area in which men and ing about American Catholicism at this development of the emerging discipline women of all faiths (and none) are time, my church history classes were of Catholic Studies. expected to produce scholarship paying very little attention to their To a certain extent, Catholic Studies respected within the academy. work, focusing primarily on the U.S. has had a place in institutions of higher Catholic Studies is an interdiscipli- Protestant experience. Hennesey’s education as long as Catholics have had nary program that includes, but is not book convinced me that American a sustained presence in American acade- limited to, theology, history, literature, Catholicism was a vital part of the U.S. mia.The approach favored by scholars political science, economics, sociology, religious landscape, but it also made me between 1890 and 1950, however, was fine arts, music, and social work. realize how many chapters were still very different from that of today’s Courses within Catholic Studies enable missing from the story. I decided to practitioners of Catholic Studies.The students to explore the myriad ways in write my dissertation on “something American Catholic Sociological Society which Catholicism has informed people’s Catholic” (Catholic social settlements (ACSS), for instance, was founded in lives and the world in which they live. in the United States), as did a number 1938 to validate the importance of a Catholic Studies programs can be found of my contemporaries, and a more distinctively Catholic sociology in what at Catholic colleges and universities complete picture of how American some scholars believed was an intellec- throughout the United States (at least 45), and a growing number of Catholic and non-Catholic universities have I N S I D E raised money for endowed chairs in this field. Because this is a relatively new Cushwa Center Activities ...... 2-7 program within the academy, however, Announcements ...... 11 faculty, administrators, and church leaders Publications: Leading the Way:The Chicago History Museum and Its Exhibit on do not always agree on what constitutes Catholic Chicago ...... 12-26 this emerging discipline or under what

Upcoming Events ...... 26 see A Place for Everything: Catholic Studies and Higher Education, page 7

VOLUME 35 NUMBER 2 FALL 2008 CUSHWA CENTER ACTIVITIES

and as McKevitt shows, many Jesuits substantial congregational histories, most Seminar in repatriated to Italy in the 1870s and scholars have concentrated on how American Religion ’80s. But most of McKevitt’s subjects communities adapted European customs welcomed the chance to undertake of language, ministry, dress, socializing On Saturday,April 5, the Seminar in missions in distant and exotic places, and and fund-raising to the American milieu. American Religion discussed Gerald the American West in the 19th century Though McKevitt does consider Italian McKevitt’s Brokers of Culture: Italian certainly qualified as such a place.True Jesuits’ acculturation to the United Jesuits in the American West, 1848-1919 to the history of their congregation, States, he also assesses the impact of (Stanford, 2007). McKevitt, a member the Jesuits who ministered in the West their American experience on European of the Jesuit congregation’s California proved to be both adaptable and flexible. Jesuit communities. Other historians of province, is a professor of history at Most were highly educated, and they religious life, Engh proposed, would do Santa Clara University.Walter Nugent, appeared to be gifted linguists who well to follow his lead in considering professor emeritus of history at the learned to communicate in native the complex interplay between University of Notre Dame, and Michael languages quickly.The Jesuits’ own European and American cultures. E. Engh, S.J., dean of the Bellarmine immigrant status softened their image Engh also suggested that Brokers of College of Liberal Arts at Loyola as “agents of acculturation,” as native Culture invites comparison between the Marymount University, served as peoples were more likely to perceive Jesuit experience and that of other male commentators. them as “go-betweens” than as religious orders. How did Augustinians, Brokers of Culture is a history of American aggressors. Vincentians, Marists, and Holy Cross the nearly 400 Italian Jesuits who immi- priests cope with the pressures of grated to the United States in the wake acculturation? Did the Franciscans or of Italian unification.The first wave of the Dominicans in Europe change their exiles taught in Jesuit colleges in the attitudes, governance, or ministries in East, where they played a significant role response to their activities abroad? in reforming seminary education. From Seminary education among various this base, the Jesuits migrated west. By male orders is another potentially fruitful establishing colleges, parishes, and Indian topic. How did life in the U.S. temper missions, they shaped American and and mold the religious formation pro- Catholic culture in 11 western states. grams that communities imported from Exploring the mark these clerics made Rome, and what have the consequences on the cultural and religious life of the been for the American priesthood? region, McKevitt discusses their experi- Engh pointed out that while ences as immigrants and as missionaries McKevitt’s story included richly on an ethnically diverse Catholic frontier. Gerald McKevitt documented descriptions of intra-Jesuit Nugent commended McKevitt conflict during the period, it did not for filling a significant historiographical Nugent suggested that Italian examine controversies between the con- gap. Prior to the publication of Brokers Jesuits’ multiple migrations may have gregation and the American hierarchy of Culture, he noted, standard histories increased their malleability. Pointing or between the Jesuits and other secular of religion and Catholicism in the to an apparent paradox, he noted that and religious priests. Further explo- American West paid scant attention despite their readiness to adapt to new ration of the Jesuits in national contro- either to the Jesuits or to the educational cultures, Italian Jesuits were also among versies, such as the Americanist conflict institutions they established. Nugent also the most ultramontane members of the of the late 19th century, or in local praised McKevitt for drawing on a wide American clergy. Quoting McKevitt’s conflicts, such as contests between range of archival sources, including the observation that “Wherever they [the Jesuits and their local ordinaries over collections at the Huntington and Jesuits] went, the church was more properties, assets, and authority, would Bancroft libraries, the Bureau of Roman when they left,” Nugent pointed be worthwhile scholarly endeavors Catholic Indian Missions, and Jesuit out that two of the book’s subjects, and would also help to contextualize archives in Rome,Turin, and Naples. Camillo Mazzella and Salvatore Brandi, contemporary divisions in the American Placing the book in the context of the later came to be counted among the church. Citing the discussions surround- history of the West and migration to it, most fervent ultramontanists in the ing the April 2008 visit of Pope Benedict Nugent described the Italian Jesuits as church. XVI to the United States, which have exiles from the Risorgimento. Like all Complimenting McKevitt for his focused on questions of identity, alle- people turned out of their homeland, in-depth research, Engh offered Brokers giance, and religious pluralism in they were forced to cope with new and of Culture as a model for future studies American Catholicism, Engh suggested unexpected developments in a foreign of religious life in the United States. that contemporary U.S. Catholics face country. Not all migrants could adjust, Though other historians have produced many of the same challenges that

2 dogged the American church through- seemed to define themselves as “not figures among their number. Borrowing out the period of McKevitt’s study. Jesuits,” Dixie Dillon wondered whether the concept of “lived religion” from After thanking both commentators, the Jesuits also defined themselves in historians such as David Hall and McKevitt recalled the day when, as a such a manner. McKevitt responded Robert Orsi, Pasquier mined missionary 23-year old Jesuit novice, he was assigned with an absolute affirmative, insisting correspondence to provide an account to clean out the novitiate’s attic. that congregational rivalries are a key of the chaotic and often “sinful” world Noticing the Italian names carved on factor in understanding Catholicism in of the frontier priest in the antebellum many of the steamer trunks that had the 19th century. South, particularly the world of French long been housed there, he wondered, John McGreevy returned to the missionaries in Maryland, Kentucky, “Who were the ghosts in the trunk paradoxical combination of the Jesuits’ Missouri, and Louisiana. Pasquier room?” In a sense, this project represents accommodation on cultural issues and explained that “the candor of missionary an extended answer to that question. inflexibility on issues of doctrine. correspondence allows for a close look This comment elicited from the audi- Considering this, he wondered, do they at the ways in which priests imagined ence a number of reflections on the present an example of successful ultra- themselves as prudent arbiters of the insider/outsider question in historical montanism? Timothy Matovina observed Catholic faith and experienced how scholarship. McKevitt admitted that his that this combination was consistent difficult it was to practice their vocation own membership in the Jesuits may with the French clergy in the American in alignment with given rules of pastoral have afforded him access to sources than southwest, who organized the church behavior.” an outsider would not have had.That around their perception of what it Pasquier compared his approach to said, he emphasized that even being a needed to flourish. In this sense, accom- that of Leslie Tentler, who has attempted Jesuit did not guarantee him unrestricted modation and inflexibility may well to present the humanity and the hard- admission to every congregational represent two sides of the same coin. ships in the everyday life and work of archive. He also stressed that it is non- the Catholic priest.As Tentler has done, Jesuits who are currently producing the he seeks “to challenge the caricature of best studies of Jesuits, citing Liam American Catholic priests as church-building, theologically Brockey’s Journey to the East (Harvard, Studies Seminar sophisticated, morally upright ministers 2007) as one recent example of excel- of Christ who always avoid sin and lent scholarship on the history of the On March 13, Michael Pasquier pre- resemble saints, choosing instead to congregation. sented his paper, “‘Even In Thy Sanctuary, develop an understanding of the break- In response to Malachy McCarthy, We Are Yet Men’: Missionary Priests and down of clerical discipline and the McKevitt acknowledged the influence Frontier Catholicism in the United States,” collective measures taken to curb such of Protestant missionaries as a motive at the American Catholic Studies misbehavior.” Pasquier’s research led him for the Jesuits’ work in the west. But he Seminar. Pasquier received his Ph.D. in to observe how so-called “scandalous- emphasized that competition worked American religious history at Florida priests,” those men who “failed to live both ways: Protestants founded Califor- State University in 2007. He is currently up to the disciplinary standards of the nia College very clearly in response to revising his dissertation for publication priesthood in American culture,” were Jesuits’ establishment of Santa Clara with Oxford University Press. Pasquier at least partly responsible for the wide- University. In reference to Santa Clara, has accepted a position in the Depart- spread anti-Catholicism and institutional Philip Gleason recalled that a recent ment of Philosophy and Religious disorganization throughout the history of that institution was titled Studies at Louisiana State University, American South and West. His paper “From Mainstream to Backwater.” Would but before moving to Baton Rouge, explored the ways in which priests that characterization, he wondered, he will serve as a visiting scholar at the dealt with the realization of their own apply to the experience of the western American Academy of Arts and Sciences “vocational deficiencies” and the efforts Jesuits in general? McKevitt insisted that in Cambridge, Massachusetts. His paper, taken by priests to regulate the self and while that trajectory may have been an which focused on the daily life and become saints prêtres or “holy priests.” accurate representation of the waning influence of missionary priests on the More specifically, Pasquier assessed the influence of Jesuit colleges in the American frontier during the late 18th influence of French priests of the Order American west, it was far less helpful and early 19th centuries, was partly of St. Sulpice (Sulpicians).According to in understanding the Jesuits’ legacy in based on archival research funded by a Pasquier, missionary priests responded terms of the parishes and Indian mis- Cushwa Center Travel Grant.Thomas to the “undisciplined behavior” of their sions they founded. Kselman, professor of history at the fellow priests by seeking spiritual guid- Initiating a discussion of the cultural University of Notre Dame, responded ance from the Sulpicians and by model- sensitivity of the Jesuits, Mark Noll to Pasquier’s paper. ing their American seminaries on inquired whether Jesuit linguists were Pasquier opened the seminar by French Sulpician conventions. comfortable in using native terms for explaining his interest in the cultural Kselman pointed out that Pasquier’s deities. McKevitt cited one Sicilian history of the Catholic priesthood. His study has the potential to make a sub- Jesuit missionary to the Blackfeet who work on the 18th and 19th centuries stantial contribution to the history of simply encouraged natives to add vowels has attempted to understand priests both the American West as well as to the to the end of their words when refer- as public figures and as human beings. history of U.S. Catholicism. Kselman encing the divine. Pointing out that In particular, he is interested in how urged Pasquier to consider the transna- other male congregations perpetually priests have dealt with “scandalous” tional nature of the Roman Catholic

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the same lines, Kselman wondered ing number of historians have written about the extent to which priests’ self- about the 20th century as a distinct understanding was tied to the history historical period. Studies of 20th-century of the frontier and the American West: American Catholicism have also been was their story more rooted in that multiplying in areas such as race and history or the history of theological ethnicity, gender and sexuality, ritual and changes in France? devotion, intellectual life, and the influ- John McGreevy initiated discussion ence of Vatican II and its aftermath.To of Pasquier’s paper and Kselman’s date, the Cushwa Center has published response with his suggestion that five volumes in its Studies of Catholicism Pasquier might have two books in the in Twentieth-Century America series making: a cultural history of the priest- with Cornell University Press.The hood and a second book about the Catholicism in the American Century Michael Pasquier important and disproportionate influ- Conference explored several dimensions ence of Catholic priests in the antebel- of “Catholic impact” and asked how the church.The Church’s missionary work lum South. Commenting on the writing of 20th century U.S. history in the United States, for example, repre- international dimensions of the paper, might be revised and renewed through sented one piece of a larger missionary Mark Noll wondered whether Pasquier a more deliberate and thoughtful con- project also undertaken in Africa and could connect his characters from sideration of the significance of Catholic Asia during the 18th and 19th centuries. Louisiana and the Mississippi Valley to ideas, institutions, and actors. In addi- Kselman also agreed with Pasquier the experience of missionary priests in tion, the conference provided a unique about the need for a good social history Quebec.According to Noll, issues of opportunity for historians who do not of the clergy in the 19th century. race, slavery, abolitionism, and anti- typically write about Catholicism in the With regard to the organization Catholicism in the American South United States to share their assessments of Pasquier’s paper, Kselman questioned might be better understood if viewed of the field. Scholars with a special the use of theory and practice in the within the wider European missionary expertise in Catholic studies, including paper and wondered whether the term context. Regina Coll suggested that several authors of books in the “scandal” was too broadly applied. He Pasquier pay closer attention to the laity Catholicism in Twentieth Century America suggested that Pasquier might consider with whom his frontier priests interact- series, served as respondents. R. Scott providing more detailed information ed. Coll was pleased that Pasquier Appleby, professor of history and direc- about the interesting characters in his stressed the importance of non-urban tor of the Joan B. Kroc Institute for paper and about the complex contexts Catholics and encouraged him to pro- International Peace Studies at Notre in which they operated. Finally, Kselman vide more details about how Catholics Dame, concluded the proceedings with pressed Pasquier to explore other practiced their faith on the frontier. an analytical summation of “lessons sources, such as official court docu- The seminar concluded with a more learned” from the three-day conference. ments, that might provide additional focused discussion on the nature of Lizabeth Cohen, Howard Mumford insights into what exactly constituted scandal. Connecting the “scandalous Jones Professor of American Studies at a “scandal” in the late 18th and early priests” of the 19th century to the Harvard University, opened the confer- 19th centuries. contemporary clergy sexual abuse crisis, ence on April 17 with her keynote Intrigued by the significance of Kathleen Cummings wondered how address, Reviewing the United States in Sulpician priests in Pasquier’s account, power and secrecy functioned among the Twentieth Century. John McGreevy, Kselman considered various explana- Pasquier’s “scandalous priests.” Specu- professor of history at the University tions for why Sulpicians were so lating that the word “scandal” has its of Notre Dame, responded to Cohen’s influential in the United States and own history, Charles Strauss encouraged paper.At the outset, Cohen made it suggested that a more nuanced analysis Pasquier to provide more historical clear that instead of offering a treatise of their theology might be helpful. context for uses of the word “scandal” on the state of the field, she would share Following up on his previous observa- over time. a “personal meditation” on what she tion about the transnational implications believed to be the challenges and of Pasquier’s study, Kselman suggested opportunities facing 20th-century U.S. that Pasquier’s narrative might be historians. Cohen began by surveying enriched by a greater sensitivity to Cushwa Center recent historiographical trends in order shifts in moral theology in France. Conference to demonstrate that 20th-century histo- Kselman encouraged Pasquier to take a ry has not been static. Specifically, she closer look at the way in which Peter From April 17 to 19, nearly 100 scholars highlighted three turns in the historiog- D’Agostino used European contexts and and students from around the country raphy in the 1990s: social history largely sources in Rome in America:Transnational participated in the 2008 Catholicism in gave way to cultural history, whiteness Catholic Ideology from the Risorgimento to the American Century conference at studies complicated the category of race, Fascism (North Carolina, 2004). Along Notre Dame. In recent years, an increas- and gender history provided new ways

4 to think about the history of men, for a “broadband” approach to 20th- to embattled neighborhoods like women, and sexuality. However, Cohen century U.S. history.“The Roman Charlestown.” For Cohen, Logue and devoted most of her paper to a more Catholic Church is a global institution,” the mediating influences of the Catholic recent trend in U.S. historiography that Cohen observed,“operating on multiple Church provided her an opportunity to she contended would be particularly levels from the Vatican in Rome to the do “broadband” history. important in the long-term: the interna- Catholic Church of America to local McGreevy agreed with Cohen’s tionalizing of U.S. history. archdioceses and dioceses to neighbor- conclusion about “broadband” history “The new international approach,” hood parishes: what happens on any one and suggested that, although the number Cohen observed,“investigates rather of those frequencies has connections to, of good books on American Catholic than assumes whether and how the U.S. and implications for, most of the others.” history has increased dramatically in followed a distinctive path.” Cohen con- To make her case for the opportunities recent years, few contemporary studies tinued: It “decenters” the United States presented by American Catholic history, rival those published by earlier genera- in a variety of ways: by explicitly com- Cohen drew on her current book tions of American Catholic historians paring American historical experience project on Edward J. Logue. in at least two respects: scholars in the to that of other nations; by recognizing In the mid-to-late 20th century, early and mid-20th century had a much that professional history writing was part Logue was known as the “Czar” of better grasp of the workings of the of the nation-state project and therefore redevelopment. He masterminded the institutional church and a much greater transnational movements of people and “urban renewal laboratory” of New facility with languages other than ideas — across national borders and Haven, Conn. in the 1950s, the building English. Modern scholars would do spanning nodes of interaction such as of the “New Boston” in the 1960s, and well to imitate their predecessors in the worlds of the Atlantic, Pacific, and the New York State Urban Development this regard as they seek to write “broad- Indian oceans — deserve more atten- Corporation from the late 1960s to the band” history. McGreevy noted that tion; and by asserting that long before mid-1970s. Cohen explained that Logue more work should be done on the the era of global capitalism, states and American Catholic experience from the people have operated within a global 1930s through the 1960s. He admitted framework. that we know too little about Catholics Cohen praised the efforts of histo- and political machines, Catholics and rians who have committed themselves trade unions, and how Catholics, Jews, to the “decentering” or transnational and white and black Protestants created project; however, she expressed concern the modern metropolis. With regard to that these scholars have focused almost the 1960s, McGreevy cited Vatican II as exclusively on “elites.”“My larger point,” the central religious and intellectual Cohen explained,“is that in our enthu- event and suggested that the Council’s siasm for decentering the United States reverberations, which stretched (“broad- in history, we need to be watchful not band”) around the world, required fur- to forget some of the important lessons ther study. He called for case studies of the new social history — that ordi- of the Council’s influence:“biographies Lizabeth Cohen nary people shape history and that ‘the of leading figures and studies of ideas local’ is an important stage for watching at the Council and beyond, combined them act.” Cohen argued that transna- provided her with a “vehicle to examine with scrutiny of the individual dioceses, tional approaches to U.S. history could a half-century of strategies to revitalize convents, parishes, schools, streets, bars, be enriched by greater sensitivity to the American cities in the era of mass sub- playgrounds, and families through which “ordinary” people and places that social urbanization.” However, in her effort the Catholic 1960s took life.” historians first introduced to the profes- “to understand how Logue’s urban Cohen’s and McGreevy’s remarks sion.Although Cohen asserted that renewal schemes were received by the motivated a fruitful question-and-answer not all historical work should be trans- power structure and ordinary residents period. Thomas Kselman praised national (as some historical eras are of the cities in which he worked,” Cohen’s “broadband” approach but more “international” than others), she Cohen had to investigate “influential suggested that the experience of war used the term “broadband” history to mediating institutions like churches.” in the United States might be a truly describe an approach to historical analy- According to Cohen, the Catholic exceptional American phenomenon. sis that could capture local, national, and Church played a crucial rule in Boston’s Cohen agreed that war provided an international contexts. She concluded efforts to revitalize itself in the 1960s. opportunity “to think in new kinds of her survey of recent historiographical She admitted that a complete analysis of national ways.” Heath Carter, graduate trends by enumerating the opportunities the crucial Catholic response to Boston’s student in history at Notre Dame, that “broadband” history, capable of urban renewal also required her to wondered whether Cohen’s “broad- handling a wide range of frequencies consider “a wide spectrum of actors band” history helped us to understand at the same time, could provide to from the Pope in Rome and his reform an old story differently or whether historians of 20th-century America. policies emerging from the Second she was rather telling a new story. Cohen also suggested various ways Vatican Council to Richard Cardinal McGreevy responded by referencing in which the study of American Catholic Cushing as head of the Archdiocese of Peter D’Agostino’s Rome in America: history could address many of her goals Boston to local parishioners and pastors Transnational Catholic Ideology from the

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Risorgimento to Fascism (North Carolina, in which he believed American Catholic subsidiarity and other aspects of Catholic 2004) to suggest one example of a work history could help to situate the decade social teaching, as an example of the that added an entirely new dimension to more seamlessly into 20th-century high level at which Catholic social a history that we thought we knew. American history. Sugrue argued that thought is having its “moment.” Thomas Sugrue, professor of history the history of American Catholicism, On the conference’s final day, and sociology at the University of which has been largely absent from the panels addressed Mexican American Pennsylvania, wondered why Catholic- historiography, had the potential to fill Catholics and Catholic memory. David ism seemed to be more central in in some of the gaps left by factions of Gutiérrez, professor of history at the European historiography than in the “historiographical revolution” of the University of California at San Diego, historical scholarship in the United 1960s.“Ultimately, our understanding delivered a paper titled, Christianity and States.“Is it because we are experienc- of the history of the 1960s and, more Community: Religion and Religiosity in ing the last gasp of the American broadly, of post-World War II America,” Mexican American History. Gutiérrez’s Civilization, Puritan school of history?” Sugrue concluded,“will remain incom- remarks included a survey of Chicano Sugrue asked. Cohen suggested that plete without incorporating Catholics.” and Latino historiography, an overview many scholars still grouped American, R. Marie Griffith, professor of of major issues facing current scholars in Protestant, and Puritan together and religion at Princeton University, spoke the field, analysis of how the links viewed Catholicism as foreign on about Catholics after Kinsey: Gender, between scholars and the Chicano American soil. Sexuality, and Catholic Historiography movement have shaped Chicano histori- Elizabeth Mullins, a graduate in the second panel. Leslie Tentler, ography, and commentary on recent student at the University of California- professor of history at the Catholic national surveys on Latino religion. Santa Cruz, noted the local, national, University of America, responded Gutiérrez also spoke of his effort to multinational, and global levels on which to Griffith. Exploring tensions over engage a more hemispheric perspective Catholic missionaries traditionally oper- gender and sexuality, Griffith spoke of for Latino history. In his response to ated. McGreevy responded that until three 20th-century figures who have the paper,Timothy Matovina observed recently very few academics would have been particularly divisive for Catholic that the study of 20th- and 21st-century been interested in missionary history; and non-Catholic historians: Margaret U.S. Catholicism could benefit from this and yet today, scholars have started to Sanger,Alfred Kinsey, and Mary Steichen hemispheric perspective. see the missionary as an important and Calderone.According to Griffith,“these Robert Orsi, the Grace Craddock interesting avenue for serious transna- figures featured prominently in the his- Nagle Chair in Catholic Studies at tional work. Maryellen Davis Collett tory of 20th-century American sexuality, Northwestern University, discussed of Lewis University wondered whether and all three continue to draw significant U.S. Catholics Between Memory and the term “broadband” included the opposition from certain vocal groups of Modernity. Joseph Chinnici, O.F.M., moment when “the global” became self- Catholics and Protestants who take a professor of history and theology at reflective or entered the consciousness hard-line conservative stance on issues the Franciscan School of Theology, of Americans. Robert Orsi, professor pertaining to gender and sexuality.” Graduate Theological Union, Berkeley, of Catholic Studies at Northwestern The third panel featured Wilfred responded to Orsi’s paper. Focusing on University, joined the discussion by cit- McClay, the SunTrust Chair of the mid-20th century, Orsi explored the ing specific examples of how American Excellence in Humanities at the ways in which the “Catholic imagina- Catholics intimately experienced the University of Tennessee at Chattanooga, tion” became fused with American global in the 1950s: the Marian appari- who explored “The Catholic Moment patriotism and certain aspects of tion at Lourdes, their family’s home in American Social Thought.” Philip Catholic identity — the image of the village in Italy or Ireland, the pope, Gleason, emeritus professor of history at martyr, the popular narrative of identity Maryknoll and annual mission appeals the University of Notre Dame, was the assertion in the midst of persecution, the for “pagan babies,” among others. respondent. McClay began his remarks belief in the real presence of Christ in On April 18, panels focused on by noting the historic role that anti- the Eucharist. Orsi used examples from the 1960s, gender and sexuality, and Catholicism played in American social oral interviews to support his argument American social thought. Thomas and cultural history but quickly stressed that American Catholics “remembered Sugrue, Edmund J. and Louise W.Kahn the “inclusiveness” of more recent with their body” through symbols and Professor of History and Sociology at scholarship. He then explained three rituals of suffering. For Catholics, the University of Pennsylvania, present- “Catholic moments” or perspectives according to Orsi,America has been ed a paper on “The Catholic Encounter on how the Catholic Church has been “a place where Catholics suffered even with the 1960s.” James Fisher, professor enjoying greater prominence within as they prospered.” This sensibility has of theology at Fordham University, circles of influence in the U.S. He cited defined Catholics’ distinctive American responded. Challenging many of the Michael Gerson, a former speechwriter patriotism and their connection to their “tired clichés of sixties exceptionalism,” and policy advisor in the Bush adminis- nation during the 20th century. Sugrue enumerated a number of ways tration who has frequently endorsed R. Scott Appleby, director of the

6 Joan B. Kroc Institute for International Appleby also announced that books Professor Lawrence Cunningham of Peace Studies at the University of Notre written by James Fisher, Una Cadegan, Notre Dame’s Department of Theology Dame, closed the conference by offering and Thomas Tweed would be the next opened the conference on Friday after- observations about three “lessons three projects published in the Catholicism noon with a talk on Thinking Seriously learned” over the previous three days. in Twentieth-Century America series with about the Saints. First,Appleby suggested that historians Cornell University Press. Presentations On Friday evening, Kenneth of Catholicism in the 20th century from this conference will also be pub- Woodward, former religion editor for U.S., the majority of whom are, or once lished as a volume in the series. Newsweek, described the process of were, practicing Roman Catholics, con- canonization in his presentation tributed to their own relative marginal- “Making Saints.” ization in the historiography of the Special Event On Saturday, Professor Ann Astell United States by inhabiting too inti- of Notre Dame’s Department of mately the Catholic world they studied. On January 18 and 19, the Cushwa Theology discussed All Saints:The Second, he asserted that the otherness Center co-sponsored A Great Cloud of Universal Call to Holiness. Msgr. Kevin of Catholic Americans, when lifted up Witnesses: Saints in the Catholic Tradition, Kostelnik, rector of the Cathedral of as the subject of sustained reflection, a conference that explored the develop- Our Lady of the Angels in Los Angeles, carried implications for other questions ment of the canonization process and the spoke on A Great Cloud of Witnesses. such as chronology and periodization. significance of Catholic sainthood. More Cardinal Theodore McCarrick, Third,Appleby considered several ques- than 250 students, faculty, and other par- Archbishop Emeritus of Washington, tions relating to “Catholic difference.” ticipants took part in the conference. D.C., discussed the life of Blessed Basil Did such a difference actually exist in The event coincided with the first feast Moreau. Robert Ellsburg, editor of the 20th century? Did the perception, day celebration of Blessed Basil Moreau, Orbis Books and the author of All and reality, of “Catholic otherness” sub- C.S.C., founder of the congregation of Saints, offered reflections on “Saints side as American Catholics moved to the Holy Cross, who was beatified in in Everyday Life.” the suburbs, began to intermarry, and LeMans, France, on September 15, 2007. On Sunday morning, Cardinal configured religious practices, belief and Other sponsors included Notre Dame’s McCarrick presided at a Eucharistic sensibilities to a post-Enlightenment Department of Theology, the Office of liturgy at the Basilica of the Sacred model? After facilitating an audience the President, the Office of Campus Heart, marking the first feast day discussion about the future of the field, Ministry, and the Beatification Commit- of Blessed Basil Moreau. Appleby thanked all conference partici- tee for Blessed Basil Moreau, C.S.C. pants for their efforts to identify gaps in Conference speakers included the historiography of U.S. Catholicism, nationally renowned experts on saint- as well as in U.S. history in general. hood from Notre Dame and beyond.

A Place for Everything: Catholic Studies and Higher Education continued from page 1 circumstances it should be studied. Catholic intellectual tradition.“Of sions on when and how a dying indi- The establishment of Catholic course we are concerned about our vidual should be kept alive and gives Studies programs, at least at most Catholic identity,” the argument goes, Catholic business schools the opportu- Catholic colleges and universities, differs “look at our program in Catholic nity to offer accounting and finance from that of other programs drawing Studies.” majors an understanding of the Church’s faculty from multiple departments, such Not only do Catholic Studies teachings on labor unions and the as American Studies,African-American programs bear witness to the mission concept of a living wage. In the very Studies, and Women’s Studies.A number of Catholic colleges, they also help sophisticated and specialized college of Catholic universities began offering preserve and support the premise that and university of the 21st century, this majors and/or minors (or certificates) in an institution’s Catholic identity is not curricular approach encourages all Catholic Studies as a response to Ex confined exclusively to a theology or students to wrestle with important Corde Ecclesiae, the apostolic constitution religious studies department. English, questions and issues in which Catholic on Catholic higher education that economics, political science, and sociol- thought and tradition has had significant reminded faculty and administrators of ogy are all potential vehicles for inform- input. the importance of maintaining a distinc- ing undergraduates about Catholic There is no clear consensus as to tively Catholic identity. Catholic Studies teachings, life, and culture; in other what constitutes a Catholic Studies programs are often intended to offer words, Catholicism is taught across the program. Does placing existing courses concrete proof (to bishops, alumni/ae, curriculum.This sort of interdisciplinary under the heading “Catholic Studies” and donors) that a university’s academic approach allows nursing and allied create an interdisciplinary area of study? programs are situated within the larger health students to participate in discus- Catholic universities, of course, require

7 A Place for Everything: Catholic Studies and Higher Education all students to complete a minimum Education,” and “Pastoral Ministry.” universities have chosen to encourage number of religion/theology courses in Rather than an introductory course in and fund centers focusing on American order to graduate, but what other fields religion, majors are required to take Catholicism. Since its inception in 1975, are important? Are there particular “Introduction to Catholic Studies”; the University of Notre Dame’s Cushwa disciplines to which all Catholic Studies upper-level courses include a capstone Center has become a central clearing- students should be exposed? Is literature in Catholic Studies and a course requir- house for studies in U.S. Catholicism. more important that art; is art more ing guided community service. In more recent years, Fordham Univer- important than sociology? The answer A third model, found at Fordham sity’s Curran Center for American seems to depend upon the strengths and Georgetown universities, allows Catholic Studies has become known for and preferences of the faculty member students to choose from a “basket” its wide variety of programs both inside administering the Catholic Studies pro- of courses, but requires an introductory and outside of the classroom. Not only gram at his or her university. course in Catholic Studies (in Fordham’s can students complete a certificate Programs in Catholic Studies case,American Catholic Studies). program in this discipline, the Curran (major, minor, or certificate) seem to fit Students at Fordham University are Center also sponsors public events and into one of three major categories. The expected to complete a two-semester lectures such as “‘Re-mapping the Bronx’: first group established a program by seminar in American Catholic Studies How Mexican Immigrants Are Transforming gathering together relevant courses during their junior year along with four the Neighborhoods in Which They Live already being offered and, after assessing other courses (chosen from a list of 41) with Their Culture, Faith, and Social their relevance, cross-listing them under in order to receive a certificate in this Organizations” and “Autism and Advocacy: Catholic Studies. La Salle, for instance, area. Georgetown students take “Explor- A Conference of Witness and Hope.” allows students to earn a minor in ations in Catholic Culture,” in addition Centers and institutes focused on the Catholic Studies by electing six out of to a second Catholic Studies course. more general theme of Catholic Studies 25 possible courses, none of which have It is worth noting that some have not yet achieved the status of those been designed specifically for the pro- universities have deliberately chosen a devoted to American Catholic Studies at gram. Some, such as “Visualizing the fourth option: not to develop a program Notre Dame and Fordham. Sacred” are clearly related to the disci- in Catholic Studies.The University of Two journals, American Catholic pline. Others, such as “Social Welfare Dayton (although it offers a Ph.D. Studies (ACS) and the U.S. Catholic Policy” can appear to be a bit of a focusing on the practice of theology in Historian (USCH), are dedicated to stretch unless the syllabus includes topics U.S. Catholicism) consciously decided publishing in American Catholic related to Catholic social thought. not to establish any sort of degree pro- Studies, but a comparable publication Some Catholic colleges and univer- gram in Catholic Studies, focusing on Catholic Studies does not yet exist. sities, using the basic model exemplified instead, according to faculty member Recognizing the interdisciplinary by La Salle, have formalized the pro- Una Cadegan, on a “General Education nature of the field, the editors of ACS gram’s structure by connecting it to curriculum informed by Catholic intel- welcome submissions from authors an institute of Catholic Studies. John lectual tradition and supported by a sig- writing in history, sociology, theology, Carroll University (Cleveland) requires nificant proportion of the faculty.” architecture, art, cinema, music, popular students to complete 18 credits for a The diversity among Catholic movements, and other related areas.The concentration in Catholic Studies. Studies programs at Catholic colleges USCH publishes thematic issues related Undergraduates choose one approved and universities raises two questions that to all areas of American Catholicism. course from religion, philosophy, are relevant for the future development Neither journal, however, publishes humanities, and natural or social sci- of this discipline.The first concerns the articles focusing on Catholicism as it ences, in addition to an elective and a relationship between Catholic Studies is studied and lived outside of the U.S. required seminar on great thinkers in and American Catholic Studies. (although comparative pieces are con- the Catholic intellectual tradition. Each Although it is generally agreed that a sidered). The presence of ACS and the semester’s relevant course offerings are relationship exists between the two, USCH, along with the Cushwa and listed by department on the institute’s there is less agreement about the nature Curran centers, implies this discipline web site to make it easier for students of that relationship. American Catholic has found a place within the academy. completing the concentration to plan Studies, of course, fits rather neatly into The broader field of Catholic Studies, their schedules. the larger field of Catholic Studies, but however, may not yet have found its A second model for Catholic it is not yet clear how these two disci- niche. Studies programs is offered at Anna plines will come together either in the A second question asks: what is the Maria College (Paxton, Massachusetts), scholarly community or in programs relationship between Catholic Studies in which offers neither a religion/theology and institutes housed in colleges and Catholic colleges and universities and nor a philosophy major, but has devel- universities. the church of the future? Exposing oped a comprehensive major in Catholic Catholic Studies may be a broader undergraduates to Catholic theology Studies with three options from which field than one focusing on the interac- and culture may serve a function at students may choose:“Catholic Intellec- tion of a universal church with a partic- Catholic institutions of higher educa- tual and Cultural Heritage,”“Religious ular culture, but several major Catholic tion, one viewed as crucial by adminis-

8 trators — helping to pass down the faith and Jewish Studies. Although courses instance, who holds the Monsignor to the next generation of American relating to the tradition, beliefs, and Thomas J. Hartman Chair in Catholic Catholics. When courses incorporating practices of Catholicism may appeal to Studies at Hofstra University, is current- Catholicism are offered on a regular Catholic students interested in gaining a ly studying what she calls “independent basis, the current (and future) generation deeper understanding of their religion, Catholics.” These “other Catholics” of undergraduates may learn something professors are neither expected nor consider themselves Catholic, but not about the culture of Catholicism. encouraged to view “passing down the Roman Catholic. Should Orthodox, Whether or not Catholic Studies faith” as a course objective. In addition, Anglo-Catholics, Protestant Catholics, will play a role in preparing the lay an endowed chair in Catholic Studies and separatist Catholics be included in leaders of the future remains to be at non-Catholic universities does not Catholic Studies courses? It is a little seen. In 2005, thanks to a generous easier, Byrne admits, to answer this grant from the John and Constance question from the perspective of Curran Charitable Foundation, a non-Catholic university where a Fordham University embarked on ... Catholic Studies, by its definition that is descriptive rather a multi-year study entitled “Passing than prescriptive might be more on the Faith, Passing on the Church: appropriate. Catholic universities U.S. Catholicism in a New Century.” very nature, claims to be hoping to pass down the faith to the One of the project’s three goals was next generation may have different an examination of the role Catholic views on this subject. How much Studies might play as “an emerging about more than theology and emphasis should be placed on academic discipline and a source of Roman Catholic Womenpriests, intellectual revival in the church.” for instance, in a program dedicated (See www.fordham.edu/cs/study.shtml the ways in which people to what is commonly viewed as for a full discussion of “Passing on the “normative” Catholicism? Faith.”) The sub-group charged with Second, should Catholic Studies exploring this topic, recognizing that practice their faith. be housed exclusively in religion or very little had been written about theology departments? Any program Catholic Studies and its role in focusing on a particular denomina- “passing down the faith,” decided the It is about how men and tion must certainly include theology, publication of a collection of essays but Catholic Studies, by its very would both generate discussion nature, claims to be about more about the place of Catholic Studies women live their lives, than theology and the ways in which in higher education and offer a people practice their faith. It is about resource for faculty, administrators, how men and women live their lives, pastoral associates, and directors of make choices, choose people make choices, choose people with religious education. (The place of whom to socialize, and respond to Catholic Studies in adult and contin- with whom to socialize, the challenges and opportunities of uing education is important, but contemporary culture. I think it is outside of the focus of this essay). worth noting in this context that Scheduled to be published in 2010, and respond to the challenges even though chairs in Catholic the collection reviews a wide range Studies tend to be housed in religious of topics related to theoretical and studies or theology departments, a practical aspects of Catholic Studies, and opportunities of number of scholars who identify with as well as the role played by the dis- this discipline are not theologians. cipline in Catholic and non-Catholic Una Cadegan (University of Dayton) colleges and universities. Catholic contemporary culture. and Kathleen Sprows Cummings Studies courses have recently become (University of Notre Dame), whose a part of the curriculum of non- work focuses on American Catholic Catholic colleges and universities. In women, are members of American the last several years, Duke University, imply the presence of a comprehensive Studies departments; James O’Toole Hofstra University, and University of program in the discipline.The chair (Boston College), author of the recently California at Santa Barbara (UCSB), holder may teach courses in Catholicism published The Faithful:A History of among others, have encouraged without administering a program or Catholics in America (Harvard, 2007) is in interested donors to endow chairs in center of any sort. B.C.’s history department; Barbara Mann this discipline. Catholic Studies positions Catholic Studies chairs at non- Wall, an historian of Catholic nursing at non-Catholic institutions serve a dif- Catholic universities serve as a reminder sisters, is a member of the University ferent purpose from those at Catholic of other issues that will need to be of Pennsylvania’s School of Nursing. colleges and universities. The Catholic addressed as this emerging discipline Although none of these scholars are Studies chair at UCSB, for example, finds its place in academia.The first theologians, their work clearly con- exists alongside endowed chairs in question has to do with the very defini- tributes to our knowledge of the Tibetan Buddhist Studies, Sikh Studies, tion of Catholicism. Julie Byrne, for tradition and culture of Catholicism.

9 A Place for Everything: Catholic Studies and Higher Education

Catholic Studies is administered, Catholic Studies; and Catholic college time, pushing those Catholic institutions structured, and envisioned differently and university faculty and administra- who view Catholic Studies as a way to in Catholic and non-Catholic colleges tors, who once assumed all students appease donors, bishops, and alumni/ae and universities throughout the United would graduate with a solid foundation worried about Catholic identity to States.As the number of scholars whose in the teaching, tradition, and lived recognize its validity as an academic work is classified as Catholic Studies practices of Catholicism, now depend discipline that can increase our under- continues to grow (and given the on Catholic Studies programs to con- standing of the theology, culture, faith, number of graduate students writing vince themselves that at least some of traditions, and lived practices of dissertations in areas related to their graduates will be qualified to Catholicism. Catholicism, there is no doubt this assume leadership roles in the church will be the case), it is important that of the 21st century.There is certainly we come to at least some agreement on some tension existing between those what it means not only to “do” Catholic promoting Catholic Studies solely as Studies but also to offer programs lead- an intellectual discipline and those who ing to majors, minors, or certificates. believe it should be used as one of many Seventy years ago the American vehicles by which the faith can be Catholic Sociological Society was handed down to future generations. founded to enable and encourage the It is not too difficult to envision ways practice of sociology from a Catholic in which this tension can serve to sensi- perspective.A good deal has changed tize those in non-Catholic and secular during the intervening years. Univer- universities to the role this discipline sities once viewed as somewhat anti- plays in implementing the mission of Catholic now boast endowed chairs in Catholic colleges, while, at the same

Archives Report

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

10 ANNOUNCEMENTS

The School Sisters of Notre Dame (male, female, tertiary, Capuchin).The Program offered a guide for overhauling of the St. Louis Province are pleased fellowships may be used for any valid America's politics, society, and economy to announce the publication of Called purpose relating to the conducting of based on Pope Leo XIII’s Rerum and Sent:A Charism of Service, a six- research and may be used in conjunc- Novarum and a variety of American volume history of the province by tion with other awards and grants.The influences. Sister Therese Mary Rebstock, S.S.N.D. recipient must be engaged in full-time The Bishops’ Program of Social Blessed Mother Theresa of Jesus research during the period of the fel- Reconstruction site contains: 35 docu- Gerhardinger founded the School lowship. Proposals may be submitted in ments and more than two dozen photo- Sisters of Notre Dame in Bavaria in English, Spanish, French, or Portuguese. graphs related to the National Catholic 1833 and traveled to the United States The applicant must be a doctoral candi- War Council; background information with four sisters and a novice in 1847. date at a university in the Americas, and on the creation of the Bishops’ Program; In 1858, the congregation opened their the bulk of the research should be con- a chronology of events surrounding the first school for German immigrant chil- ducted in the Americas.The deadline is creation of the plan and placing it in dren in what would later become the February 1, 2009. broader historical context; a “suggestions Archdiocese of St. Louis. Called and Sent For more information, please for further reading” list for deeper chronicles the history of the congrega- contact: Jeffrey M. Burns, Director, exploration of the Program; a history tion in the St. Louis Province over the Academy of American Franciscan standards page for teacher who wish to last 150 years. Copies of all six volumes History, 1712 Euclid Avenue, Berkeley, integrate the site documents into the are available in the archives of the CA 94709-1208, [email protected] or U.S. history curriculum; and a “So University of Notre Dame. [email protected]. What?” section that suggests broader themes and issues the site illuminates. Joseph M. The Louisville Institute seeks to The site is part of the American White’s History enrich the religious life of American Catholic History Classroom at the of the Catholic Christians and to revitalize their institu- Catholic University Archives and Diocese of Fort tions by bringing together those who can be found at: Wayne-South lead religious institutions with those http://libraries.cua.edu/achrcua/ Bend is now who study them so that the work of bishops/1919_wel.html. available from each might inform and strengthen the Our Sunday work of the other.The Institute espe- Congratulations Visitor Press. cially seeks to support significant to Jan Van Worthy of the research projects that focus on Christian Wiele, a recipi- Gospel of Christ faith and life, religious institutions, and ent of a 2005 commemorates the 150th anniversary pastoral leadership. Research grant pro- Cushwa Center of the diocese. For copies, contact: grams include: Christian Faith and Research Travel Our Sunday Visitor, 200 Noll Plaza, Life, Dissertation Fellowship, First Book Grant, on the Huntington, IN 46750, Phone: 1-800- Grant Program for Minority Scholars, publication of 348-2440, E-mail: [email protected], Religious Institutions, Summer Stipend, Faith and Web site: www.osv.com. and General Grant Programs.Application Culture:The deadlines vary. Complete details are Construction of a The Academy of American available at: www.louisville-institute.org, Christian Identity in Interaction with Other Franciscan History is accepting appli- via E-mail at info@louisville- World Religions in Education (Peeters, cations for four dissertation fellowships, institute.org or by regular mail at 2008).Van Wiele’s study is a synthesis each worth $10,000.As many as two of Louisville Institute, 1044 Alta Vista of historical, theological, and anthropo- these fellowships will be awarded for a Road, Louisville, KY 40205. logical articles about religion classes. project dealing with some aspect of the He asserts that high-quality, useful mate- history of the Franciscan family in Latin The American Catholic History rials are necessary to conduct religious America, including the United States Research Center and University education in an appropriate manner.Yet, Borderlands, Mexico, and Central and Archives at Catholic University in he argues, the available materials often South America. Up to another two Washington, D.C., is pleased to fall into one of two extremes. Either fellowships will be awarded to support announce a free new primary document they are verbatim copies of older text- projects dealing with some aspect of the website on the Bishops’ Program of books without question of application history of the Franciscan family in the Social Reconstruction of 1919.Written to contemporary society and the rest of the United States and Canada. by Father John A. Ryan and released by religious environment, or they are Projects may deal with any aspect of the the National Catholic War Council (the a thoughtless rejection of all older history of the Franciscan family, includ- forerunner of the National Catholic textbooks in an attempt to resonate ing any of the branches of the family Welfare Conference), the Bishops’ with today’s teachers and students.

11 PUBLICATIONS

Leading the Way:The Chicago History Museum and Its Exhibit on Catholic Chicago

In March 2008, the Chicago historians wondered if it was the right 17th century.” History Museum (CHM) time — or whether there would ever be By examining Catholic life in became the first history a good time — to launch an exhibit on Chicago down to the present day, CHM museum in the nation to Catholic Chicago.All wanted to know broke new ground in terms of its sub- open an exhibit that exam- how “Catholic Chicago” would deal ject matter — religion and urban life — ines the role Catholicism with this controversial issue.These ques- and confronted difficult issues such as has played in the life of a tions and the overall concepts for the racism in Catholic parishes and schools, major American city. exhibit were unresolved when Gary T. profound demographic changes in the IOccupying 3,500 square feet,“Catholic Johnson succeeded Bunch as CHM city and archdiocese, the decline in the Chicago” integrates primary documents, president in August 2005. (Bunch left number of women religious teaching in photographs, material culture, religious Chicago to become the founding direc- grammar and high schools, and the artwork, oral histories, and innovative tor of the National Museum of African impact of clerical sexual abuse. How video installations that explore the American History and Culture.) A very different the story of Catholic growth and development of the native Chicagoan, Johnson graduated Chicago would have been if CHM had Catholic Church and its impact on from Yale, was a Rhodes Scholar at ended its exhibit after World War II, as the culture and history of the city. Oxford, received his J.D. from Harvard did the Museum of the City of New It’s one thing to acknowledge that in 1977, and brought nearly 30 years of York in its new show,“Catholics in Catholicism has been part of the fabric experience as a lawyer and his lifelong New York,1808 to 1946.” of Chicago life since the city was love of history to his new position. A unique aspect of the Chicago founded in 1833, but curator Jill Although he remained committed to exhibit is the attention paid to the voic- Grannan and her colleagues at CHM the idea of an exhibit on Catholic es of individual Catholics.The nearly 50 have created an exhibit that balances Chicago, nothing could go forward oral histories conducted by Scatena and institutional history with the lived expe- until the completion of the $30 million members of the Teen Council beginning rience of generations of Chicagoans. museum renovation, then under way. in summer 2007 not only brought to life Considering the dominant presence While the exhibit areas were closed the experience of Catholic Chicagoans, of Catholic churches, schools, and for nine months, Grannan and Marie but they also shaped content for the charitable institutions, it would be Scatena,Youth Programs manager, were exhibit. Interviews with men and understandable if the museum gave busy making contacts in Chicago, read- women involved on the front lines preference to the architectural splendor ing widely, doing field research, and of the civil rights movement and the of “brick and mortar” Catholicism. But videotaping religious events. Only reforms of Vatican II as well as with Grannan resolved to dig deeper, to illu- after the venerable building at Clark theologians such as Margaret O’Gara minate the sacramental dimension that Street and North Avenue reopened in provided valuable perspective for the has united Catholics of very different September 2006 did planning resume curator and design team as they sought ethnic and racial backgrounds over time for “Catholic Chicago.” As they sought to visualize the complex history of and space. In part because of her own funding, Johnson and museum officials Catholic Chicago. Using high school training in art history and her work found themselves explaining, again and students as interviewers is far from the curating an exhibit on Polish Christians again, why a history museum should norm in the museum world but, as the and Jews in Detroit, she was convinced tackle an exhibit about religion. How transcripts make clear, the young people that an exhibit on Catholic Chicago could CHM present a show whose roots established a rapport that yielded signifi- must also examine how sacred spaces were religious without proselytizing? cant results. Could it be that the inter- functioned for generations of Catholics Why would it want to mount an exhibit viewees saw their younger, better selves and what they meant for their lives that might more naturally fall within the in the faces of the students and found and neighborhoods, as well as for the realm of the Archdiocese of Chicago? themselves all the more eager to explain larger city. Johnson pressed on, guided by his per- why their Catholicism mattered so Planning for “Catholic Chicago” sonal belief that,“as in the days of Jane much? The interview transcripts will began during the presidency of Lonnie Addams, Chicago can be a beacon to become part of the permanent collec- Bunch, who convened a panel of the world.”When it came to exhibits on tion of CHM’s Resource Center and scholars in summer 2002. One issue that religion, the CHM director explained, will be available to scholars interested in caused concern was the extensive press Catholicism deserved to be first because documenting the intersection of religion coverage of clerical sexual abuse in “the Catholic community has had an and urban life long after “Catholic Chicago and around the nation. Some ongoing presence in Chicago since the Chicago” is dismantled in January 2009.

12 The richness of the oral histories including Mayor Richard J. Daley and who stop to pray before the image, also prompted Grannan and Scatena George Cardinal Mundelein. honoring it as a sacred object. to develop video essays for the Grannan begins the exhibit with As the principal consulting historian Chicago History Museum web site rare film footage of the Eucharistic for “Catholic Chicago,” I was surprised www.chicagohistory.org. In “Growing Congress of 1926, the international and disarmed by the first of three video Up Catholic,” for example, St. Sabina event that put Catholic Chicago “on installations by Trillium Productions that pastor and activist Rev. Michael Pfleger the map” and has been compared to a form an essential part of the exhibit. recounts his childhood memory of Catholic Olympics or a World’s Fair.As The opening scene of young girls celebrating after Christmas Eve mass she has in all six sections of the exhibit, dressed as angels flying over a Chicago into the wee hours of the morning Grannan did not shy away from provid- street during an Italian feste quickly with other families and the photos ing religious and historic context in the gives way to poignant testimony. One of the revelers attest to the linkage label copy and choice of artifacts — the after another, men and women proudly between family and church traditions. monstrance used during benediction in announce,“I am a Chicago Catholic,” DePaul University professor and Sun- Soldier Field (the “open air cathedral on and tell their stories. Using film footage Times columnist Laura Washington’s and photographs of day-to-day parish description of her African-American life, these vignettes establish the diver- Catholic school experience as a sity of the Catholic experience — “haven ... a sort of sanctuary where especially in relation to food and I could learn,” provides compelling worship after Vatican II.There are also testimony of the role Catholic gram- powerful reminders of the attractive- mar and high schools played in the ness of religious life and the high larger city and resonates with the status of priests in the 1950s. No experience of white working-class amount of documentation in the rest Catholics who grew up in different of the exhibit comes close to convey- neighborhoods.And the recollections ing, as this video does, why so many of Anna Lee of the Chicago Chicagoans continue to identify as Department of Children & Youth Catholic. Services and Sister Sue Sander of St. After years of delay, it was fitting Xavier University of why they chose that the exhibit opened during Confirmation names (“Joan of Arc Women’s History month because so . . . looked like she had a life”) put a much of Catholic Chicago history has human face on the agency involved been a women’s story.While it would in the sacraments, especially for have been relatively easy to structure young women.Yet another innova- the exhibit in terms of bishops and tion involved dramatic readings of “builder” priests, Grannan acknowl- the oral history transcripts by mem- edges the contributions of thousands bers of the Teen Council. Brilliantly of nuns who worked anonymously to crafted by Scatena, the script wove lay the foundations of the church in together complex issues of identity Chicago through schools, charitable and faith and activism.The teens’ institutions, hospitals, and orphanages. performance to a full house on Highlighted in the exhibit’s first sec- opening day, March 8, 2008, effec- tion, for example, are the pioneering tively communicated the critical Sisters of Mercy who arrived in the importance of Catholicism on city in 1846; Frances Cabrini, the an individual’s life. Italian-born missionary who became It is an understatement to say that the lake” as James O’Donnell Bennett the first American saint; and Saint “Catholic Chicago” is a beautiful exhibit. described Chicago’s new stadium in his Katharine Drexel, who funded Chicago’s Designer Dan Oliver transformed dead Tribune accounts); special vestments cre- first black parish and school, St. Monica’s. space at the entryway into a photo ated for the Eucharistic Congress; and Included in this section on the founda- gallery using portraits and group shots at artist Thomas A. O’Shaughnessy’s award- tions of Chicago Catholicism are two eye level that draw visitors in and set the winning poster. On the opposite wall is “forefathers,” the Jesuit missionary tone for the entire exhibit — “here Esperanza Gama’s luminous “Our Lady Jacques Marquette and Jean Baptiste comes everybody,” as James Joyce of Guadalupe, Queen of the Sun and Point du Sable.The exhibit raises the famously described the Catholic the Moon.” Grannan and Scatena provocative question of why the institu- Church. Set against a stunning back- encountered Gama’s artwork at Notre tional church did not claim du Sable ground of blue and trimmed in gold, Dame during the Cushwa Center’s 2006 until late in the 20th century.After all, these historic and contemporary images conference on Our Lady of Guadalupe generations of parochial school gradu- make it clear that “Catholic Chicago” and convinced their colleagues that it ates knew that du Sable was Chicago’s aims to explore Catholicism as it has belonged in the exhibit. But none of first resident, but not that he was also been lived by ordinary people as well the staff anticipated the reaction to this a Catholic man of color. as by the city’s more famous residents, installation: every day there are visitors Grannan searched broadly for doc-

13 P UBLICATIONS

uments. Noteworthy in Section 1 is a the south, as other documents attest, and Marian devotions. rare photograph of the balloon-frame the color line was being drawn in St. Central to the exhibit is Section 4, St. Mary Church, built in 1833, and the Margaret of Scotland school in the “Worship in the City,” which provides parish’s baptismal register, both vivid 1930s.The evidence demonstrates that historic perspective on the built envi- reminders of the institutional Church’s when it came to race, place mattered. ronment of Catholic Chicago and the modest beginnings in the frontier city The material culture relating to Catholic liturgy of the Mass. Like immigrants and on the shores of Lake Michigan.Also school life is especially rich.As the cura- working-class Catholics in other cities illuminating is the personal correspon- tor and staff have discovered, visitors throughout the country, Chicagoans dence between the first African- come looking for particular institutions invested their scarce resources in “brick American priest, Father Augustine — and sport teams. For Sacred Heart and mortar” Catholicism. The poorer Tolton,and Katharine Drexel as well as alumnae, the statue of “Mater Admirablis” the neighborhood, it seemed, the more Cardinal George Mundelein’s 1937 that once graced the chapel of Barat beautiful the Catholic church. Not only speech in which he called Adolph Hitler College in Lake Forest, Illinois, is a did ethnic groups create sacred spaces “an Austrian paperhanger, and a darn bittersweet reminder of the impending within blocks of each other, but immi- poor one at that.” demolition of a sacred space financed by grant craftsmen devoted their talents and built for women.The School Sisters to enriching the interiors.Yet as the of Notre Dame also generously shared exhibit makes clear, by the 1920s, memorabilia from their Academy of Catholic churches had also become Our Lady, founded in 1874 at 95th familiar landmarks along the city’s and Throop streets — still known as boulevards and in middle-class residen- “Longwood,” but now a charter school. tial districts, and the range of architec- Thousands more square feet would be tural styles once again brings to mind necessary to tell the story of Chicago’s Joyce’s notion of Catholicism. For Catholic universities that continue to example, at the same time that George enroll students who are first in their Cardinal Mundelein was promoting the Considering that parochial schools working-class immigrant families to colonial style of architecture, the first in Chicago were a familiar part of the attend college and to document the role modern church in America was taking urban landscape long before the decree Catholic high school sports have played shape just blocks from the campus of of the Baltimore Council in 1884, it is in the life of families, schools, and the the University of Chicago. Barry Byrne, understandable that Grannan and her larger city. a colleague of Frank Lloyd Wright, colleagues devoted so much attention to Nearly 50 years have passed since incorporated elements of the Prairie “School Days” in Section 2. For anyone the tragic fire at Our Lady of the Angels School in his design for St.Thomas who spent years in a Catholic grammar that spurred safety reforms throughout the Apostle, the only Catholic church school the wainscotting will be instantly the nation.The CHM staff spent days in the predominantly Protestant Hyde recognizable.Visitors often take the time discussing how to handle this major Park neighborhood. to sit in the desks or stand and watch historic event, especially considering the Instead of replicating a church the video on Catholic education with its numbers of children who would visit interior, Grannan and the design team unusual sound track,“Beautiful Child.” over the next ten months. In the end, carefully selected objects that would As financial analyst Joseph J. Iacono Grannan decided to let a video with evoke and explain elements of Catholic points out, his uniform was the same film footage of the fire and its aftermath worship and devotion as well as how when he went to work at IBM — white run in a loop without sound. they have changed over time. For exam- or blue shirts, and photographer Antonio It is one thing to talk about the ple, the transparency of a 1920s stained Pérez speaks for many when he recalls “cradle-to-grave” nature of Catholic glass window from Resurrection Sister Virginia who encouraged him to life in the city, and quite another to Church on Jackson Boulevard (now go to college instead of the assembly line show it. Grannan’s background as an demolished) depicts the liturgy as it was at the Ford Motor Company where his art historian is clearly evident in the celebrated before Vatican II, but visitors Mexican father worked. objects she has chosen for Section 3, also hear music from the Mass celebrated A 1920s panorama photo of “Committed to Community.” Nellie in Latin, English, Spanish, Polish, and St. Francis of Assisi School in the Hull Morgan’s 1865 baptismal gown,Anna Tagalog (Filipino). Especially effective House neighborhood makes compelling Mae Aubry’s 1893 First Communion are the color photos that reflect the viewing. Lent by Malachy McCarthy, outfit from the French parish of St. evolution of church interiors as a the Claretian archivist, it clearly shows John the Baptist near the stockyards, response to the needs and aspirations that the German Sisters of St. Francis of and Abigail Malvestuto’s gown from of different ethnic and racial groups — Mary Immaculate had opened their the Filipino Flores de Maria celebration St. Hyacinth Basilica (Polish); St. Sabina school doors wide to welcome children at Transfiguration Church provide (African American); and St. Francis of of Italian, German, Irish, Mexican, and visual evidence of the value families Assisi (Mexican) — and installations African-American descent.Yet miles to have placed on sacramental celebrations by Sister Mary Stanisia Kurkowski,

14 S.S.N.D. (1878-1967) and contemporary became a victim of clerical sexual artist Meltem Aktas. abuse and why he still has hope for the While an entire exhibit could Catholic Church.Accompanying his explore Catholic Action in Chicago eloquent reflections are photographs from the 1930s through the 1960s, in that could be from any family album. Section 5 Grannan has highlighted Although the final section of the exhibit nationally known figures and publica- emphasizes the material culture of tions, including Monsignor Reynold Catholic Chicago rather than its history, Hillenbrand, Pat and Patty Crowley, there is a sense of change over time. Ed Marciniak’s “Work,” and James In addition to prayer cards, rosaries, and O’Gara and John Cogley’s “Today.” memorabilia from the visit of Pope John Running on a continuous loop are Paul II in 1979, Grannan has included images of Catholics in the Civil Rights puppets created by LGBTQ studies movement — Franciscan sisters in habit students at DePaul University; Krzysztof marching around Lewis Towers in 1963 Wasko’s Chicago Madonna,“Urbs in and Daughters of Charity being arrested Horto;” and an oversize photo of “Our in 1965 in a protest against racial segre- Lady of the Fullerton Underpass,” gation in Chicago’s public schools. But regarded by some Chicagoans as an it is the third and last video installation image of the Virgin Mary.Yet it is the that leaves a lasting impression. Drawing last image in Section 6 that expresses on the oral histories conducted by more clearly than all the others,“Faith Chicago and Muslim Chicago one Scatena, the film reintroduces several in the Future” — photographer Rich question remains: will religion now Chicagoans who speak movingly Cahan’s montage of men and women be integrated into the institution’s about the post-Vatican II era, including wearing ashes on their foreheads in permanent installations? Rev. Jack Wall of Old St. Patrick’s, downtown Chicago in 2005. Robert McClory of Northwestern In telling the story of Catholic — Ellen Skerrett, Chicago, Illinois University, and Sister Anita Baird of Chicago, CHM initiated a long overdue Ellen Skerrett is author of Born in the Archdiocese of Chicago.The most examination of religion as a foundational Chicago:A History of Chicago’s powerful testimony, however, belongs and far-embracing force in urban life. As Jesuit University (Loyola Press, to Joe Iacono, who explains how he the museum plans for exhibits on Jewish 2008).

Recent publications of interest include:

Richard Allen, The View from the Emma Anderson, The Betrayal of Faith: Donald Robert Beagle and Bryan Albin Murney Tower: Salem Bland, the Late- The Tragic Journey of a Colonial Native Giemza, Poet of the Lost Cause:A Life Victorian Controversies, and the Search Convert (Harvard, 2007).Anderson of Father Ryan (University of Tennessee, for a New Christianity,Volume 1 uses the life of Pierre-Anthoine 2008). Father Abram J. Ryan (1838- (University of Toronto, 2008). Salem Pastedechouan to explore the collision 1886) held dual roles in the post-Civil Goldworth Bland (1859–1950) was of Christianity with traditional native War era: he was at once an architect of among the most significant religious religion in colonial North America. “Lost Cause” ideology and one of its leaders in Canadian history.A Methodist Pastedechouan was born into a nomadic leading icons. Ryan’s verses, which and, later, United Church minister, indigenous community living along the propagated a romanticized view of Bland’s long career and widespread St. Lawrence River in present-day the Southern cause, went through 47 influence made him a leading figure Quebec.At age 11, he was sent to editions by the 1930s, and Ryan himself in the popularizing of liberal theology, France by Catholic missionaries to became a near-mythical figure, the social reform, and the Social Gospel be educated for five years and then celebrated “Poet-Priest of the South.” movement. He also struggled with the brought back to help Christianize He also edited two influential postwar polarities of evangelical faith and worldly his people. Suspended between two newspapers, and his writings made him culture. In the first volume of a two- worlds, Pastedechouan ultimately familiar to figures ranging from Orestes volume biography,Allen begins with became estranged from both his native Brownson and Henry Wadsworth Bland’s upbringing in the home of an community and his missionary mentors. Longfellow to Jefferson Davis. His educated industrialist turned preacher, A narrative of cultural negotiation and posthumous influence extended to goes on to explore his emergence as a religious coercion, this book documents such writers as William Faulkner, liberating mind and eloquent speaker, the multiple betrayals of identity and Margaret Mitchell, O. Henry, and and concludes with Bland’s departure culture caused by one young man’s Flannery O’Connor. Beagle and from central Canada for the west in experiences with an inflexible French Giemza attempt to present a close 1903, by which time he had become Catholicism. Pastedechouan’s story examination of the man behind the a somewhat controversial figure among illuminates key struggles to retain and myth and separate the legend of the conservative evangelicals throughout the impose religious identity on both sides Lost Cause from fact. country. of the 17th-century Atlantic world. 15 P UBLICATIONS

Richard J. Callahan, Jr. ed., New Charles L. Cohen and Paul S. Boyer, Koontz, David Little, Richard B. Miller, Territories, New Perspectives:The eds., Religion and the Culture of Print James W.Skillen, and Max L. Religious Impact of the Louisiana in Modern America (University of Stackhouse. Purchase (University of Missouri, Wisconsin, 2008).The printed word has 2008).The process of absorbing long played a central role in articulating, Walter H. Conser and Rodger M. Louisiana Territory into the United propagating, defending, critiquing, and Payne,eds., Southern Crossroads: States meant shaping the space to sometimes attacking religious belief in Perspectives on Religion and Culture conform to American cultural and reli- America. Over the last two centuries, (University Press of Kentucky, 2008). gious identities.This volume investigates the United States has become both the In this collection of essays, scholars take continuities, disruptions, and changes leading producer and consumer of print the study of southern religion beyond a relating to religion in this context. and one of the most identifiably reli- traditional focus on Christian churches. Initial chapters examine various per- gious nations on earth. Print in every Contributors adopt an interdisciplinary spectives on the new territory by those form has helped religious groups come approach to their study of non-Western who settled it, primarily easterners. to grips with modernity and, in turn, religions and to topics such as food, Subsequent essays take up the religious publishers have profited by swelling music, art, vernacular folkways, and liter- history of the region from the perspec- their lists with spiritual advice books ature. Contributors include:Walter H. tive of New Orleans and the Caribbean. and scriptures formatted so as to attract Conser Jr., James R. Curtis, Matthew Contributors include: Richard J. niche markets.This book explores how Day, Marcie Cohen Ferris, Paul Harvey, Callahan, Jr., Peter W.Williams,Amanda a variety of print media — religious Samuel S. Hill, Barbara Lau, Bill J. Porterfield, Michael J. Zogry, Douglas tracts, newsletters, cartoons, pamphlets, Leonard,William Martin, Donald G. Henry Daniels, Carole Lynn Stewart, self-help books, mass-market paper- Mathews,William D. Moore, Charles E. Elaine J. Lawless, Paul Christopher backs, and editions of the Bible — have Orser Jr., Diana Pasulka, Celeste Ray, Johnson, John Stewart, and Charles H. shaped and been shaped by experiences Randall J. Stephens, and Charles Reagan Long. of faith since the Civil War. Editors Wilson. Cohen and Boyer contribute historical César Chávez, edited by Ilan Stavans, essays that provide a broad overview to Charles E. Curran, Catholic Moral An Organizer’s Tale: Speeches (Penguin, the history of religious print culture in Theology in the United States:A History 2008). César Chávez believed in the modern America. (Georgetown, 2008). Curran surveys the principles of nonviolence, and he strived historical development of Catholic to use peaceful tactics to further his John A. Coleman, S.J., ed., Christian moral theology in the United States cause and achieve dignity, fair wages, Political Ethics (Princeton, 2007). from its 19th-century roots to the benefits, and humane working condi- This volume brings together leading present day. He opens with a discussion tions for farm workers. From speeches Christian scholars of diverse theological of pre-Vatican II moral theology, which, to spread the word of the Delano Grape and ethical perspectives — Catholic, he argues, had the limited purpose of Strike to testimony before the House of Lutheran, Calvinist, and Anabaptist — training future confessors to know what Representatives about the hazards of to address fundamental questions of state actions are sinful and the degree of pesticides, Chávez communicated in and civil society, international law and sinfulness. Curran then explores and clear, direct language to explain his relations, the role of the nation, and illuminates the post-Vatican II era with ideals.This collection of Chávez’s issues of violence and its containment. chapters on the effect of the Council speeches and writings chronicles his Representing a fusion of faith-centered on the scope and substance of moral progression and development as a leader ethics and social science, the contribu- theology, the impact of Humanae Vitae, and includes previously unpublished tors bring into dialogue their own Pope Paul VI’s encyclical condemning material. varying Christian understandings with a artificial contraception, fundamental range of both secular ethical thought moral theology, sexuality and marriage, Youssef M.Choueiri, ed., A Companion and other religious viewpoints from bioethics, and social ethics. to the History of the Middle East Judaism, Islam, and Confucianism.They (Blackwell, 2008). In these 26 original explore divergent Christian views of William V. D’Antonio, James D. essays, leading scholars investigate the state and society as well as the limits of Davidson, Dean R. Hoge, and Mary religious, social, cultural, economic, each.They grapple with the tensions L. Gautier, American Catholics Today: political, and military history of the that can arise within Christianity over New Realities of Their Faith and Their modern and contemporary history of questions of patriotism, civic duty, and Church (Rowman & Littlefield, 2007). the Middle East. Dividing the region loyalty to one’s nation, and they exam- American Catholics Today presents trends into four differentiated political units – ine Christian responses to pluralism and in American Catholic opinion from Iran,Turkey, Israel, and the Arab world, relativism, globalization, and war and 1987 to 2005, using four identical contributors also explore current issues peace. Contributors include Michael surveys that chart trends in Catholics’ such as oil, urban growth, the role of Banner, Nigel Biggar, Joseph Boyle, views of the sacraments, church authori- women, and democratic human rights. Michael G. Cartwright, John A. ty, church teachings in the area of sex Coleman, S.J., John Finnis,Theodore J. and gender, and strength of Catholic

16 identity.Analysis of the data by the had reason to resent Catholic successes independently of faith. He explores this sociologists who conducted the surveys — and the many manifestations of those new situation in three areas: the litera- suggests that the future will see more successes — in conveying the faith to ture of Romanticism (illustrated by Catholics making decisions about their others. Using correspondence, reports, Goethe, Schiller, and Hölderlin); idealist own faith and fewer Catholics who are diaries, court documents, apologetical philosophy (Schelling); and theology fervently committed to church life. works, and other records of the Catholic itself (Schleiermacher and Kierkegaard). clergy, Dichtl shows how Catholic lead- Dupré ultimately argues that contempo- Stewart Davenport, Friends of the ers successfully pursued strategies rary religion has not yet met the chal- Unrighteous Mammon: Northern of growth in frontier regions while lenge presented by Romantic thought. Christians and Market Capitalism, continually weighing major decisions 1815-1860 (University of Chicago, against what they perceived to be Gastón Espinoza and Mario T. García, 2008).The Bible told antebellum Protestant opinion. eds., Mexican American Religions: Christians that they could not serve Spirituality,Activism, and Culture both God and mammon, but in the William Droel, Church, Chicago Style (Duke, 2008).A multidisciplinary midst of the market revolution even the (ACTA Publications, 2008). In Church, inquiry into the role of religion in most faithful Christians worked furiously Chicago Style, William Droel examines Mexican American literature, art, to make a place for themselves in the unique legacy of the Catholic activism, and popular culture, this a changing economic landscape. Church in Chicago. A pastoral associate collection of essays makes a case for Davenport explores this paradoxical at Sacred Heart Church in Palos Hills, the establishment of Mexican American partnership of transcendent religious IL Droel also profiles well-known religious studies as a distinct, recognized values and earthly, pragmatic objectives, church leaders such as Russell Barta, field of scholarly inquiry. Scholars of ultimately concluding that religious and Monsignor John Egan, Father Dennis religion, Latin American, and Chicano/a ethical commitments, rather than politi- Geaney, Monsignor George Higgins, Ed studies as well as of sociology, anthro- cal or social forces, shaped responses to Marciniak, and Mary Irene Zotti. pology, and literary and performance market capitalism in the northern states studies, address several broad themes in the antebellum period. Drawing on Avery Cardinal Dulles, S.J., Church and such as the origins of Mexican diverse primary sources, the author Society:The Laurence J. McGinley American religious studies, faith-based identifies three distinct Christian Lectures, 1988-2007 (Fordham, 2008). activism, popular Catholicism, border- responses to market capitalism: assurance This volume is a compilation of Dulles’ lands literary theory, and the role of from clerical economists who believed biannual Laurence J. McGinley Lectures. healing.The essays signal the vibrancy in the righteousness of economic devel- Since their initiation in 1988, the lec- and diversity of the practices, arts, tradi- opment; opposition from contrarians tures were conceived broadly as a forum tions, and spiritualities that reflect and who resisted the changes around them; on church and society.They are often inform Mexican American religion. and adaptation by the pastoral moralists responses to timely issues, such as the Contributors include Rudy V. Busto, who modified their faith to meet the relationship between religion and poli- Davíd Carrasco, Socorro Castañeda- ethical challenges of the changing tics, a topic he treated in the last weeks Liles, Gastón Espinosa, Richard R. economy. of the presidential campaign of 1992. Flores, Mario T. García, María Herrera- Other lectures address questions sur- Sobek, Luis D. León, Ellen McCracken, John R. Dichtl, Frontiers of Faith: rounding human rights, faith and evolu- Stephen R. Lloyd-Moffett, Laura E. Bringing Catholicism to the West in the tion, forgiveness, the death penalty, the Pérez, Roberto Lint Sagarena,Anthony Early Republic (University Press of doctrine of religious freedom, as well as M. Stevens-Arroyo, and Kay Turner. Kentucky, 2008). Catholics in the early an array of other theological subjects. 19th-century Ohio Valley expanded Curtis J. Evans, their church and strengthened their Louis Dupré, Religion and the Rise of The Burden of connections to Rome in the midst of Modern Culture (Notre Dame, 2008). Black Religion the Protestant Second Great Awakening. Based on the Erasmus Lectures that (Oxford, 2008). In competition with clergy of evangeli- Louis Dupré delivered at the University Recognizing that cal Protestant denominations, priests and of Notre Dame in 2005, this book religion has bishops aggressively established congre- describes and analyzes changing atti- always been a gations, constructed church buildings, tudes toward religion during three focal element ministered to the faithful, and sought stages of modern European culture: the in the long converts.The fruit of their efforts was Renaissance, the Enlightenment, and and tortured a European church translated to the the Romantic period. Dupré begins by history of race American West. Despite the relative tracing the weakening of the Christian in America, Evans traces ideas about harmony with Protestants and pressures synthesis, which began at the end of African-American religion from the to Americanize, Catholics relied on the Middle Ages.After the French antebellum period to the middle of the standard techniques of establishing the Revolution, Dupré suggests, religion 20th century. Central to the story, he authority, institutions, and activities once again played a role in intellectual argues, was the deep-rooted notion of their faith. By the time Protestant life, but not as the dominant force. that Blacks were somehow “naturally” denominations began to resent the Religion became transformed by intel- religious.At first, this assumed natural Catholic presence in the 1830s, they also lectual and moral principles conceived impulse toward religion served as a

17 P UBLICATIONS signal trait of Black people’s humanity American patriotism and fixed ideas of politics, ranging from lobbying by — potentially their unique contribution about confronting Nazism directly led religious leaders to the political impact to American culture.Abolitionists seized to his clash with Pope Pius XII.This of popular culture.Their work includes on this point, linking Black religion to book is both a biography of Joseph the political activities of a very diverse the Black capacity for freedom. Soon, Hurley, the first American to achieve the group of religious believers: Christians, however, these first halting steps toward rank of nuncio, or Vatican ambassador, Jews, Muslims, Hindus, Buddhists, and a multiracial democracy were reversed. and an insider’s view of the alleged others.The essays also explores the As Americans began to value reason, silence of the pope on the Holocaust meanings of religion for people who rationality, and science over religious and Nazism. Drawing on Hurley’s might contest the term, including those piety, the idea of an innate Black reli- unpublished archives, the book docu- who are “spiritual but not religious” giosity was used to justify preserving ments critical debates in Pope Pius’ as well as activists who engage symbols the inequalities of the status quo. Later, Vatican, secret U.S.-Vatican dealings, of faith and community but who may social scientists — both Black and White the influence of Detroit’s flamboyant not necessarily consider themselves — sought to reverse the damage caused anti-Semitic priest Charles E. Coughlin, members of a specific religion. Several by these racist ideas and in the process and the controversial case of Croatia’s essays also examine the meanings of proved that Blacks were in fact fully Cardinal Stepinac.The book also sheds secular identity, humanist politics, and capable of incorporation into White light on the connections between reli- the complex evocations of civil religion American culture. Evans shows that gion and politics in the 20th century. in American life. interpretations of Black religion played a crucial role in shaping the perception Terry Golway, ed., Catholics in New Robert Jewett, Mission and Menace: of African Americans and had real York: Society, Culture, and Politics, Four Centuries of American Religious consequences in their lives. 1808-1946 (Fordham, 2008).This illus- Zeal (Fortress, 2008). Observing that trated book chronicles the history, Abraham Lincoln once described the Paul Freston, ed. Evangelical growth, and legacy of New York’s United States as an “almost chosen Christianity and Democracy in Latin Roman Catholics. Co-published with nation,” Robert Jewett offers a critical America (Oxford, 2008). In Latin the Museum of the City of New York survey of the history of America’s self- America, evangelical Protestantism poses as a companion to its exhibition on understanding as a nation enjoying both an increasing challenge to Catholicism’s the occasion of the 200th anniversary divine blessing and a God-given voca- long-established religious hegemony. of the establishment of the Archdiocese tion as a “city on a hill.” From begin- At the same time, the region is among of New York,the book brings together nings at Jamestown, Jewett shows, the the most generally democratic outside rare images and original essays to American mythology of divine mission the West, despite often being labeled explore the key dimensions of the has decisively shaped both domestic and as “underdeveloped.” Scholars disagree Catholic experience in New York.The foreign policies of the developing whether Latin American Protestantism, volume includes a pictorial record of nation, and it remains one of the most as a fast growing and predominantly Catholic struggles and triumphs, and 13 important forces affecting the United lower class phenomenon, will encourage essays that trace the story of Catholic States’ role in the world today. Tracing a political culture that is repressive and New York — from people, parishes, and American history from its colonial authoritarian, or if it will have democra- traditions to the schools, hospitals, and beginnings to the present, Jewett tizing effects. Drawing from a range of other institutions that helped shape the explores such themes as the Second sources, this book includes five case metropolis.The book also includes a Great Awakening, manifest destiny, studies: Brazil, Peru, Mexico, Guatemala, personal reflection by Pete Hamill and reform and reaction, triumphant funda- and Nicaragua.The contributors, mainly an afterword that examines current mentalism, impeachment, and the war scholars based in Latin America, bring challenges facing New York’s Catholics. against terrorism. firsthand knowledge to their chapters. The result is a work that explores the R. Marie Griffith and Melanie G. R. Kearney, More than a Dream: relationship between Latin American McAlister, eds., Religion and Politics in How One School’s Vision Is Changing evangelicalism and politics, its influences, the Contemporary United States (Johns the World — The Cristo Rey Story manifestations, and prospects for the Hopkins, 2008).This collection of essays (Loyola, 2008).The Cristo Rey model future. from a special issue of American Quarterly of high school education, designed by explores the complex and sometimes the Jesuits for educating youth in urban Charles R. Gallagher, S.J., Vatican Secret contradictory ways that religion matters areas, began in Chicago in 1996 and Diplomacy: Joseph P.Hurley and Pope in contemporary public life. It presents a is now imitated in schools in more Pius XII (Yale, 2008). In the corridors cross-disciplinary conversation between than a dozen cities around the country. of the Vatican on the eve of World War scholars in American studies and reli- Kearney’s study begins in the early II,American Catholic priest Joseph gious studies.The contributors explore 1990s when the Jesuit order offered Patrick Hurley found himself in the numerous modes through which reli- to assume responsibility for a poor, pre- midst of secret diplomatic dealings and gious faith has mobilized political action. dominantly Hispanic parish in the Pilsen intense debate. Hurley’s fervent They utilize a variety of definitions community of Chicago. Following the

18 approach used by community organiz- Catholics began to argue over the Kristol to inside operators like financiers ers, the Jesuits asked the residents of the interpretation of the documents. Many Frank Gannett and J. Howard Pew. He parish to identify their greatest need. analysts perceived the Council's far- challenges the conventional wisdom that The answer came back loud and clear: reaching changes as breaks with Church modern conservative politics began with a good high school.With the help of tradition, and soon this became the Goldwater and instead traces the roots consultants, the Jesuits arrived at a plan dominant bias in the American and of today’s movement to the 1920s. that has been the signature feature of other media, which lacked the theologi- Cristo Rey since its inception: students cal background to approach the docu- David N. Livingstone, Adam’s Ancestors: work to pay off a substantial portion of ments on their own terms. In this book, Race, Religion, and the Politics of their tuition.Although Kearney does an international team of theologians Human Origin (Johns Hopkins, 2008). not shy away from critically assessing offers a different reading of the docu- Although the idea that all human beings Cristo Rey’s flaws, he concludes that ments from Vatican II.The Council was are descended from Adam is a long- Cristo Rey’s innovative curriculum, indeed putting forth a vision for the standing conviction in the West, another creative financing model, and intense future of the Church, but that vision version of this narrative exists: human devotion to the needs of Hispanic was grounded in two millennia of tradi- beings inhabited the Earth before, or students are responsible for the school’s tion.Taken together, these essays con- alongside,Adam, and their descendants successes. clude that Vatican II’s documents still occupy the planet. Livingstone traces developed from established precedents the idea of non-Adamic humanity, and Frances Knight, The Church in the in the Roman Catholic Church. the debates surrounding it, from the Nineteenth Century:The I.B.Tauris Middle Ages to the present day. History of the Christian Church Frank Lambert, Religion in American Adopting the perspective of multiple (I.B.Tauris, 2008). Recognizing that Politics:A Short History (Princeton, disciplines, he examines how this alter- Christianity evolved into a truly global 2008). In his account of the uneasy native idea has been used for cultural, religion over the course of the 19th relations between religion and politics religious, and political purposes. He century, Knight addresses the crucial in American history, Lambert considers argues that an idea that began as biblical question of how Christianity con- a variety of themes and questions: how criticism became a theological apolo- tributed to individual identity in a antebellum Protestant unity was chal- getic to reconcile religion with science context of widespread urbanization and lenged by sectionalism as both North (particularly evolution), and was later modernization. She explores topics such and South invoked religious justifica- used to support arguments for white as the Evangelical revival led by William tion; how Andrew Carnegie’s “Gospel supremacy and segregation. Booth; the Oxford Movement under of Wealth” competed with the anti- Newman, Keble, and Pusey; Mormonism capitalist “Social Gospel” during postwar Michael G. Long, ed., The Legacy of and Protestant revivalism in the United industrialization; how the Civil Rights Billy Graham: Critical Reflection on States; socialism and the impacts of Karl movement was perhaps the most effec- America’s Greatest Evangelist Marx and anarchism; continuing theo- tive religious intervention in politics in (Westminster John Knox, 2008). Perhaps logical divisions between Protestants American history; and how the alliance no individual person had more of an and Catholics; and the development of between the Republican Party and the effect on 20th-century American pilgrimage and devotion at places like Religious Right has, in his view, realized Christianity than evangelist Billy Lourdes and Knock. Her book also the founders’ fears of religious-political Graham, whose work has been widely examines intellectual trends, such as the electoral coalitions. Citing these and influential in arenas from the rising rise of critical approaches to the Bible, other cases, Lambert argues that religion evangelical movement to the White and the different directions that these became sectarian and partisan whenever House. Featuring essays by John Cobb, took in Britain and America. it entered the political fray, and that reli- Harvey Cox, Gary Dorrien, Karen gious agendas have always mixed with Lebacqz,Thomas Long, Mark Lewis Matthew L. Lamb and Matthew nonreligious ones. Taylor, and Philip Wogaman, this critical Levering, eds. Vatican II: Renewal with- but generally appreciative volume assess- in Tradition (Oxford, 2008). From 1962 Allan J. Lichtman, White Protestant es Graham’s career from the perspectives to 1965, in perhaps the most important Nation:The Rise of the American of preaching and theology, social issues, religious event of the 20th century, the Conservative Movement (Atlantic and his engagement with his contempo- Second Vatican Council met to chart Monthly, 2008). Spanning 100 years of raries.The volume concludes with two a course for the future of the Roman American political history, Lichtman assessments of Graham’s legacy. Catholic Church.After thousands of explores the origins, evolution, and speeches, resolutions, and votes, the triumph (at times) of modern conser- Ussama Makdisi, Artillery of Heaven: Council issued 16 official documents on vatism.A professor of political history American Missionaries and the Failed topics ranging from divine revelation to and a veteran journalist, he considers a Conversion of the Middle East (Cornell, relations with non-Christians. However, variety of dynamic right-wing personal- 2008).The complex relationship some contend that the real challenges ities, from luminaries such as Strom between America and the Arab world began after the council was over and Thurmond, Phyllis Schlafly, and Bill goes back further than most Americans

19 P UBLICATIONS or Arabs realize. Makdisi presents a Reform Act of 1996 drastically changed Dan McKanan, The Catholic Worker foundational American encounter with the delivery of social services in the after Dorothy: Practicing the Works of the Arab world that occurred in the United States for the first time in 60 Mercy in a New Generation (Liturgical, 19th century, shortly after the arrival years. More than a decade later, accord- 2008).When Dorothy Day died in of the first American Protestant mission- ing to Catholic social ethicist Massaro, a 1980, many people assumed that the aries in the Middle East — the dramatic disturbing gap exists between the laws movement she had founded would tale of the conversion and death of we have enacted as a nation and the gradually fade away. But the current As’ad Shidyaq, the earliest Arab convert moral concerns we profess as a people. state of the Catholic Worker movement to American Protestantism. In the unfa- Massaro contends that ethicists too often — more than 200 active communities miliar, multi-religious landscape of the focus on strictly theoretical concerns — reflects Day’s fierce attention to the Middle East,American missionaries rather than engaging concrete social present moment and the local commu- at first conflated Arabs with Native and political issues, while public policy nity.“McKanan argues that Catholic Americans and American culture with experts are uncomfortable drawing Worker communities have prospered an uncompromising evangelical ethical judgments about legislation. He because Day and Maurin emphasized Christianity. In turn, their Christian and uses Catholic social teaching as a lens creativity rather than rigid adherence to Muslim opponents in the Ottoman through which to view contemporary a single model.” Day wanted Catholic Empire condemned the missionaries American welfare policies, citing the Worker communities to be free to shape as malevolent intruders.Yet during tradition’s emphasis on serving the their identities around the local needs the ensuing confrontation within and needy — including a preferential option and distinct vocations of their members. across cultures an unanticipated spirit for the poor — and the common good. Open to single people and families, in of toleration was born that cannot be Massaro maintains that the most impor- urban and rural areas, the Catholic credited to either Americans or Arabs tant outcome of welfare policy is not Worker and its core mission have proven alone. By exploring missed opportuni- the cost-effectiveness of programs, but to be both resilient and flexible. ties for cultural understanding, by the well-being of individual families. retrieving unused historical evidence, He recommends applying Catholic Hugh McLeod, The Religious Crisis of and by juxtaposing Arab perspectives ethical concerns to specific aspects of the 1960s (Oxford, 2008).The 1960s and archives with American ones, welfare reform, including the funding were a time of explosive religious Makdisi counters a notion of an mechanisms for the Temporary change. In the Christian churches, it was inevitable clash of civilizations and thus Assistance to Needy Families (TANF) a time of innovation, from the “new reshapes the view of the history of program and work participation require- theology” and “new morality” of Bishop America in the Arab world. ments affecting the bond between Robinson to the evangelicalism of the mothers and children. Charismatic Movement, and of charis- Mark Massa, ed. with Catherine matic leaders such as Pope John XXIII Osborne, American Catholic History:A Molly McGarry, Ghosts of Futures Past: and Martin Luther King. But it was Documentary Reader (New York Spiritualism and the Cultural Politics of also a time of rapid social and cultural University, 2008). By including signifi- Nineteenth-Century America (University change when Christianity faced cant letters, diaries, theological reflec- of California, 2008). McGarry guides challenges from Eastern religions, tions, and other primary documents, readers through the world of 19th- Marxism, feminism, and affluence. American Catholic History makes available century American spiritualism. More Using oral history, McLeod offers an original documents produced in North than an occult parlor game, this was a account of how these movements and America from the earliest missionary new religion, which channeled the conflicts were experienced in England voyages in the 16th century to the voices of the dead, linked present with as well as in other countries such as the present day.The texts have been selected past, and conjured new worldly and U.S. and France. He attempts to explain to illuminate the complex history, otherworldly futures.Tracing the persist- what happened to religion in the 1960s, beliefs, and practices of what has ence of magic in an emergent culture why it happened, and how the events become North American Roman of secularism, McGarry brings a once of that decade shaped the rest of the Catholicism. Brief editorial introduc- marginalized practice to the center of 20th century. tions provide historical and biographical American cultural history. Spiritualism context for the texts. Collectively these provided an alchemical combination of Mark A. Noll and James Turner, with documents provide an overview of the science and magic that called into ques- Thomas Albert Howard (ed.), The American Catholic experience from tion the very categories of male and Future of Christian Learning:An both the “top down” of institutional female, material and immaterial, self Evangelical and Catholic Dialogue and intellectual history as well as from and other, living and dead. Dissolving (Brazos, 2008). Evangelicals and Roman the “bottom up” of social, devotional, the boundaries between them opened Catholics have been responsible for women’s, and ethnic histories. Spiritualist practitioners to other voices the establishment of many colleges and and, in turn, allowed them to imagine universities in America. Until recently, Thomas J. Massaro, S.J., United States new social worlds and forge diverse however, they have taken very different Welfare Policy:A Catholic Response political affinities. approaches to the subject of education (Georgetown, 2007).The Welfare 20 and have viewed one another’s traditions Anna L. Peterson and Manuel A. recognize the effects of racial and with suspicion. Noll, writing from an Vásquez, eds. Latin American Religions: ethnic particularity in all theological evangelical perspective, and Turner, from Histories and Documents in Context construction. a Roman Catholic perspective, consider (New York University, 2008). Peterson the respective strengths and weaknesses and Vásquez provide an introduction A. G. Roeber, Ethnographies and of each tradition and what they might through documents to the historical Exchanges: Native Americans, learn from the other.The authors then development and contemporary expres- Moravians, and Catholics in Early provide brief responses to each other’s sions of religious life in South and North America (Pennsylvania State essays. Both contributors stress the Central America, Mexico, and the University, 2008). Roeber explores the importance of Christian learning and Spanish-speaking Caribbean.This text interactions between Native Americans the role of faith in the modern college includes both primary and secondary and two groups of 17th- and 18th- or university. documents, among them letters, ser- century European settlers: German- mons, journal entries, ritual manuals, speaking Moravian Protestants and Don O’Leary, Roman Catholicism and and ancient sacred texts. Editorial intro- French-speaking Roman Catholics. Modern Science:A History (Continuum, ductions provide historical context and These groups have left behind 2007). O’Leary traces the Catholic theoretical insights for the study of these particularly rich records of their early Church’s reaction to developments in religions traditions and the ways in exchanges with Native Americans. the natural sciences from 1800 to the which they have developed over time. The diaries, letters, and journals of these present. His subjects include popes from early “missionary ethnographers” are Pius IX to John Paul II, polemicists like Terence O. Ranger, ed. Evangelical among the most valuable resources Thomas Henry Huxley and Irish physi- Christianity and Democracy in Africa for recovering the languages, religions, cist John Tyndall,and Catholic apologists (Oxford, 2008). In recent decades, cultures, and political makeup of indige- and scientists like George Jackson Christianity has acquired millions of nous peoples. Mivart. Describing the volleys between new adherents in Africa, the region with representatives of the scientific and the world’s fastest-expanding popula- Msgr. Nicholas A. Schneider, Joseph ecclesiastical establishments, as well as tion. By taking a historical view and Elmer Cardinal Ritter: His Life and those within each of those establish- focusing specifically on the events of the Times (Liguori, 2008). Joseph Ritter ments, O’Leary explores a range of past few years, this collection explores was one of the most important and issues: evolution, agnosticism, biblical the role of development of evangelical forward-thinking prelates of the Church criticism, the philosophy and profession- Christianity in Africa’s democratic histo- in North America during the 20th alization of science, the nature of ry through case studies of six countries: century. He served as ordinary for the Catholic dogma, intellectual freedom, Nigeria, Zimbabwe, South Africa, Archdiocese of Indianapolis and then and ecclesiastical authority. Many of Kenya, Zambia, and Mozambique. as “Cardinal” Ritter in St. Louis for these issues were resolved in the years Unlike most analyses of democracy that 20 years until his death in 1967.This before and after the Second Vatican come from a secular Western tradition, biography chronicles, among other Council. By the end of the 20th century, these contributors, mainly younger achievements, Ritter’s efforts to however, environmental concerns as scholars based in Africa, bring firsthand desegregate the archdiocesan school well as portentous developments in the knowledge to their chapters and employ system and his decision to send priests biological sciences created new and both field and archival research to devel- to Latin America as missionaries, the urgent challenges. op their data and analyses. first bishop to do so.

James M. O’Toole, The Faithful: Rubén Rosario Rodríguez, Racism and Andrea Smith, Native Americans and the A History of Catholics in America God-Talk:A Latino/a Perspective (New Christian Right (Duke, 2008). In exam- (Belknap, 2008). O’Toole explores the York University, 2008). Racism and God- ining the interplay of biblical scripture, history of Catholicism in the United Talk explores the biblical and religious gender, and nationalism in the Christian States from the perspective of ordinary dimensions of North American racism Right and Native American activism, Americans. The Faithful begins with while highlighting examples of resist- Smith presents a new perspective on the Catholic settlers in the English colonies ance within the Christian religious nature of political strategy and alliance- and ends with contemporary challenges tradition. It critically examines the building for progressive purposes by facing the Church.The reader observes explicitly theological and confessional highlighting the potential of unlikely Catholics’ complex relationship to Rome perspectives for understanding and alliances. She also complicates ideas and to their own American nation. transforming North American racism. about identity, resistance, accommoda- Paying particular attention to the intri- Rodríguez offers insights from Latino/a tion, and acquiescence in relation to cacies of prayer and ritual, O’Toole theology for broader scholarly and social social-justice activism. Drawing on explores the ways men and women have discussions of racism, borders, and immi- archival research, interviews, and her found to express their Catholic faith gration. Using a broadened conceptual- own participation in native struggles and over the centuries. ization of “mestizaje,” or mutual cultural Christian Right conferences, Smith exchange, he challenges the church to considers American Indian activism

21 P UBLICATIONS within the Promise Keepers and new Terrence W.Tilley, et. al., Religious in that the fuller context of this impor- Charismatic movements. She also Diversity and the American Experience: tant American religious group has been explores specific opportunities for A Theological Approach (Continuum, largely marginalized or undervalued in building unlikely alliances in the future. 2007).Tilley surveys eight basic theolog- traditional historiographic treatments of In terms of evangelical and Native ical approaches to religious pluralism, the region.These essays, which devel- American brands of feminism, Smith ranging from exclusivism through classic oped from 2004 Walter Prescott Webb reveals antiviolence organizing to be a inclusivism, revised inclusivism, plural- Memorial Lectures, seek to redress this galvanizing force within both commu- ism, particularism, and radical particular- imbalance. Contributors bring to light nities, discusses theories of coalition ism to comparative theologies and dual the variety, the hardships, and, ultimately, politics among both evangelical and belonging.The contributors attempt to some of the triumphs of Catholicism in indigenous women, and considers native situate the issue of pluralism in the the American West, demonstrating how women’s visions of sovereignty and cultural site of the United States (here current scholarship is reshaping how nationhood. relying on the cultural analyses of historians understand the role of Robert Wuthnow,Vincent Miller, and Catholicism both in the development H. Henrietta others) and in the religious site of of the West and in the broader history Stockel, Roman Catholicism (as offering the of the nation. Salvation mainstream Christian response to reli- through Slavery: gious diversity).The aim is to develop Diane Zimmerman Umble and David Chiricahua the best “pragmatic” approach to reli- L.Weaver-Zercher, eds., The Amish and Apaches and gious diversity — the one that has the the Media (Johns Hopkins, 2008). Priests on the greatest potential for helping shape and These essays not only focus on the Spanish Colonial reform religious and civic practice. Amish as subjects in mainstream media Frontier — news, movies, and TV — but also (University of Steven M.Tipton, Public Pulpits: view them as producers and consumers New Mexico, Methodists and Mainline Churches in of media themselves.Although the Old 2008). Examining the collision between the Moral Argument of Public Life Order Amish have historically demon- Spanish missionaries and the Chiricahua (University of Chicago, 2008). Tipton strated reservations toward the media, Apaches, Stockel focuses on the implica- focuses on the political activities of they have become a media phenome- tions that Christian baptism and the Methodists and mainline churches in his non, featured in films, novels, magazines, creation of the slave trade had on study of a generation of denominational newspapers, and television — from Chiricahua identity. She offers a sample strife among church officials, lobbyists, Witness,Amish in the City, and Devil’s of the total unknown number of bap- and activists. Surveying the contested Playground to the intense news cover- tized Chiricahua men, women, and relationship between church and state age of the 2006 Nickel Mines School children who were sold into slavery by in America,Tipton documents a wide shooting. Furthermore, despite their Jesuits and Franciscans. Stockel provides range of reactions to two radically dif- separatist tendencies, the Amish use their the identity of the priests as well as the ferent events — the invasion of Iraq and own media networks to sustain their names of the purchasers, often identified the creation of the faith-based initiatives culture. Including essays from scholars of as “Godfather.” She also explores Jesuit program. Covering religious and moral film and media studies, poetry,American and Franciscan attempts to maintain arguments developed by the Bush studies, anthropology, and history, this their missions on New Spain’s northern administration, Pat Robertson, and Jim study shows how the relationship frontier during the 17th and 18th cen- Wallis,Tipton also explores the 20th- between the Amish and the media turies, focusing on how international century history of the political advocacy provides insights into the perception of political and economic forces shaped of the United Methodist Church. More minority religion in North American the determination of the priests to mold than a case study, however, this book culture. the Apaches into Christians and tax- provides a broader overview of public paying citizens of the Empire. Diseases, religion in America. Steven Waldman, Founding Faith: warfare, interpersonal relations, and an Providence, Politics, and the Birth of overwhelming number of surrendered Roberto R.Treviño and Richard V. Religious Freedom in America (Random Chiricahuas at the missions, along with Francaviglia, eds., Catholicism in the House, 2008).Waldman, editor-in-chief reduced supplies from Mexico City, American West:A Rosary of Hidden of Beliefnet.com, begins his account of forced the missionaries to use every Voices (Texas A&M,2007).The influ- the origins of religious freedom in early means to continue their efforts at ence of Catholicism on the social and America with European settlers’ unsuc- conversion, including deporting the historical development of the American cessful efforts to create a “Christian Apaches to Cuba and selling others West has been both visible and hidden: paradise” in America and concludes to Christian families on the colonial visible in the effects of personal convic- with the nation’s first four presidential frontier. tion on lives and communities; hidden administrations, during which time the

22 politicians who had devised lofty princi- Shekomeko, in Dutchess County, and progressive clerics’ deep belief in ples regarding the proper relationship New York.The groups drew different the holiness of compromise and their between church and state struggled to conclusions from their experiences with penchant for consensus building.Wilde’s practice what they had preached. Congregational and Moravian mission- account of Vatican II ultimately high- Waldman pays special attention to the aries while trying to preserve what they lights the social underpinnings of views of five founders on religion. deemed core elements of Mohican cul- religious change. Benjamin Franklin melded the morality- ture.Through her research in Moravian focused Puritan theology of his youth records,Wheeler offers an understanding Garry Wills, Head and Heart:American and the reason-based Enlightenment of the lived experience of Mohican Christianities (Penguin, 2007). philosophy of his adulthood. John communities under colonialism. Examining Christianity’s place in Adams’ pungent views on religion — Complicating historical understanding American life from the Puritans to the hatred of the Church of England and of 18th-century American Christianity, presidential administration of George Roman Catholics — stoked his revolu- she argues that mission programs were W.Bush,Wills describes a struggle tionary fervor and shaped his political not always consumed by the destruction between the head and the heart, strategy. George Washington came to of indigenous culture and the advance- between reason and emotion, and view religious tolerance as a military ment of imperial projects.Wheeler between Enlightenment and necessity.Thomas Jefferson pursued a concludes that colonialism placed severe Evangelism. By examining how the dramatic quest to “rescue” Jesus, in part strains on native peoples, yet Indians also tension between the two poles played by editing the Bible. Finally, James exercised a level of agency and creativity out,Wills tackles a number of con- Madison — the tactical leader of the that aided in their survival. tentious issues in American political, battle for religious freedom — crafted intellectual, and religious history. an integrated vision of how to prevent Melissa J.Wilde, Vatican II:A tyranny while encouraging religious Sociological Analysis of Religious Catherine E.Wilson, The Politics of vibrancy. Change (Princeton, 2007).Wilde offers a Latino Faith: Religion, Identity, and new explanation for what she describes Urban Community (New York Rachel Wheeler, as the “revolutionary transformation of University, 2008). Emphasizing the To Live upon the Church” during the Second Vatican myriad ways in which religious institu- Hope: Mohicans Council. Drawing on newly available tions inform daily life and politics in and Missionaries sources, she argues that the pronounce- Latino communities,Wilson’s argument in the 18th- ments of the Council were not merely focuses on religious congregations and Century reflections of papal will, but the product faith-based organizations in Latino Northeast of a dramatic confrontation between neighborhoods in the South Bronx, (Cornell, 2008). progressives and conservatives that began Philadelphia, and Chicago. She argues Wheeler during the first days of the Council. that religious identity is pivotal to explores The outcome of this confrontation was understanding Latino social and political missionary determined by a number of factors: the involvement in the United States, and Christianity in the hands Church’s decline in Latin America; its demonstrates the importance of under- of two Northeast Indian communities competition and dialogue with other standing theological underpinnings at during the 18th century: the Mohicans faiths, particularly Protestantism, in work in these organizations in order to of Stockbridge, Massachusetts, and the northern Europe and North America; predict their political influences.

Recent journal articles of interest include:

Shelby M. Balik,“Equal Right and Catholicism, 1773-1790,” U.S. Catholic Timothy Brunk,“American Exception- Equal Privilege: Separating Church and Historian 26, no. 2 (spring 2008): 47-78. alism in the Thought of John Ireland,” State in Vermont,” Journal of Church and American Catholic Studies 119, no. 1 State 50, no. 1 (winter 2008): 23-48. Michael Ian Borer and Adam Murphree, (spring 2008): 43-62. “Framing Catholicism: Jack Chick’s Michael C. Behrent,“The Mystical Anti-Catholic Cartoons and the Flexible Kristin Burnett,“Building the System: Body of Society: Religion and Boundaries of the Culture Wars,” Churches, Missionary Organizations, Association in Nineteenth-Century Religion and American Culture 18, no. 1 the Federal State, and Health Care French Political Thought,” Journal of the (winter 2008): 95–112. in Southern Alberta Treaty 7 History of Ideas 69, no. 2 (April 2008): Communities, 1890–1930,” Journal 219-43. Scott Breuninger,“Rationality and of Canadian Studies 41, no. 3 (fall Revolution: Rereading Berkeley’s 2007): 18-41. Ronald A. Binzley,“Ganganelli’s Sermons on Passive Obedience,” Disaffected Children:The Ex-Jesuits and New Hibernia Review 12, no. 2 Wendy Cadge,“De Facto Congrega- the Shaping of Early American (summer 2008): 63-86. tionalism and the Religious Organi-

23 P UBLICATIONS zations of Post-1965 Immigrants to the Liberty,” Journal of Church and State 49, Cyril Drnjevic, O.S.B.,“From ‘Bomb’ United States:A Revised Approach,” no. 4 (autumn 2007): 649-62. to Butte:The Establishment of Mount Journal of the American Academy of Religion Angel Abbey: Part II,” American 76, no. 2 (June 2008): 344-74. Wallace L. Daniel and Meredith Benedictine Review 59, no. 1 (March Holladay,“Church, State, and the 2008): 3-19. Heidi Campbell and Patricia Calderon, Presidential Campaign of 2008,” Journal “The Question of Christian Community of Church and State 50, no. 1 (winter Kathleen DuVal,“Indian Intermarriage Online:The Case of the ‘Artist World 2008): 5-22. and Métissage in Colonial Louisiana,” Network,’” Studies in World Christianity William and Mary Quarterly 65, no. 2 13, no. 3 (2007): 261-77. Matthew Day,“‘Godless Savages and (April 2008): 267-304. Superstitious Dogs’: Charles Darwin, Katie Geneva Cannon,“Christian Imperial Ethnography, and the Problem Curtis J. Evans,“The Religious and Imperialism and the Transatlantic Slave of Human Uniqueness,” Journal of the Racial Meanings of the Green Pastures,” Trade,” Journal of Feminist Studies in History of Ideas 69, no. 1 (January 2008): Religion and American Culture 18, no. 1 Religion 24, No. 1 (spring 2008): 127-34. 49-70. (winter 2008): 59–93.

Francis M. Carroll,“United States Rebecca L. Davis,“‘Not Marriage Miguel Farias and Mansur Lalljee, Armed Forces in Northern Ireland dur- at All, but Simple Harlotry’:The “Holistic Individualism in the Age of ing World War II,” New Hibernia Review Companionate Marriage Controversy,” Aquarius: Measuring Individualism/ 12, no. 2 (summer 2008): 15-36. Journal of American History 94, no. 4 Collectivism in New Age, Catholic, and (March 2008): 1137-63. Atheist/Agnostic Groups,” Journal for the Michael S. Carter,“‘What Shall We Say Scientific Study of Religion 47, no. 2 (June to This Liberal Age?’: Catholic- James De Lorenzi,“Caught in the 2008): 277–89. Protestant Controversy in the Early Storm of Progress:Timoteos Saprichian, National Capital,” U.S. Catholic Historian Ethiopia, and the Modernity of Stephen J. Fleming,“The Religious 26, no. 2 (spring 2008): 79-96. Christianity,” Journal of World History 19, Heritage of the British Northwest and no. 1 (March 2008): 89-114. the Rise of Mormonism,” Church Stephen G. Carter,“The ‘Historical History: Studies in Christianity and Culture Solution’Versus the ‘Philosophical Alberta Dicker, O.S.B.,“Rooted in 77, no. 1 (March 2008): 73-104. Solution’:The Political Commentary of Faith:The Early History of the Christopher Dawson and Jacques Benedictine Sisters of Mt.Angel, Jay Garcia,“Race, Empire, and Maritain, 1927–1939,” Journal of the Oregon,” American Benedictine Review 58, Humanism in the Work of Lillian History of Ideas 69, no. 1 (January 2008): no. 4 (December 2007): 257-75. Smith,” Radical History Review 101 93-115. (spring 2008): 59-80. Most Reverend Timothy Dolan, Joseph P. Chinnici, O.F.M.,“An Archbishop of Milwaukee,“Right from Brian Girvin,“Church, State, and Historian’s Creed and the Emergence of the Start: John Carroll, Our First Society in Ireland since 1960,” Éire- Postconciliar Culture Wars,” The Catholic Bishop,” Origins CNS Documentary Ireland 43, nos. 1 and 2 (spring/summer Historical Review 94, no. 2 (April 2008): Service 37, no. 47 (May 8, 2008): 765-72. 2008): 74-98. 219-44. Mary Ellen Doyle, S.C.N.,“Single Philip Gleason,“From an Indefinite Elaine Clark,“Catholic Men in Support Nation to Mission-Sending to Homogeneity: Catholic Colleges in of the Women’s Suffrage Movement in International: One Congregation’s Antebellum America,” The Catholic England,” The Catholic Historical Review Story,” American Catholic Studies 119, no. Historical Review 94, no. 1 (January 94, no. 1 (January 2008): 22-44. 1 (spring 2008): 29-41. 2008): 45-74.

Dominique Clément,“‘I Believe in Jeremy Driscoll, O.S.B.,“The Christopher Grasso,“Deist Monster: On Human Rights, Not Women’s Rights’: Contributions of Monastic Life to Religious Common Sense in the Wake Women and the Human Rights State, Church and World,” American Benedictine of the American Revolution,” Journal of 1969-1984,” Radical History Review 101 Review 58, no. 4 (December 2007): American History 95, no. 1 (June 2008): (spring 2008): 107-29. 433-47. 43-68.

Nicholas M. Creary,“A Catholic Cyril Drnjevic, O.S.B.,“From ‘Bomb’ Richard Gribble,“Roman Catholicism Tuskegee:The Cardinal Gibbons to Butte:The Establishment of Mount and U.S. Foreign Policy — 1919-1935: Institute, 1922-1933,” Maryland Historical Angel Abbey: Part I,” American A Clash of Policies,” Journal of Church Magazine 102 (spring 2007): 608-27. Benedictine Review 58, no. 4 (December and State 50, no. 1 (winter 2008): 73-99. 2007): 404-32. Wallace L. Daniel,“Leadership and Recent Controversies over Religious

24 Jane Haggis,“Imperial Emotions: Ely M. Janis,“Petticoat Revolutionaries: American Child Hagiographies,” Journal Affective Communities of Mission in Gender, Ethnic Nationalism, and the of Feminist Studies in Religion 23, No. 2 British Protestant Women’s Missionary Irish Ladies’ Land League in the United (fall 2007): 51-67. Publications c1880-1920,” Journal of States,” Journal of American Ethnic History Social History 41, no. 3 (spring 2008): 27, no. 2 (winter 2008): 5-27. Lewis Perry and Matthew C. Sherman, 691-716. “‘What Disturbed the Unitarian Church Jennifer Fish Kashay,“From Kapus to in This Very City?’:Alton, the Slavery Clarence E. Hardy,“‘No Mystery God’: Christianity:The Disestablishment of Conflict, and Western Unitarianism,” Black Religions of the Flesh in Pre-War the Hawaiian Religion and Chiefly Civil War History 54, no. 1 (March Urban America,” Church History: Studies Appropriation of Calvinist Christianity,” 2008): 5-34. in Christianity and Culture 77, no. 1 Western Historical Quarterly 39, no. 1 (March 2008): 128-50. (spring 2008): 17-40. Jeanne Petit,“‘Organized Catholic Womanhood’: Suffrage, Citizenship Douglas Harrison,“Why Southern Thomas S. Kidd,“Moravian Radicals and and the National Council for Catholic Gospel Music Matters,” Religion and the Gender of God,” Reviews in American Women,” U.S. Catholic Historian 26, no. American Culture 18, no. 1 (winter 2008): History 36, no. 2 (June 2008): 153-59. 1 (winter 2008): 83-100. 27–58. Jerome Kodell, O.S.B.,“The Monk and Tricia T. Pyne,“Ritual and Practice in Henrietta Harrison,“‘A Penny for the Impossible Tasks,” American Benedictine the Maryland Catholic Community, Little Chinese’:The French Holy Review 58, no. 4 (December 2007): 1634-1776,” U.S. Catholic Historian 26, Childhood Association in China, 1843- 376-81. no. 2 (spring 2008): 17-46. 1951,” American Historical Review 113, no. 1 (February 2008): 72-92. Joseph Mannard,“Widows in Convents John Radzilowski,“Fecund Newcomers of the Early Republic:The Archdiocese or Dying Ethnics? Demographic L.E. Hartmann-Ting,“The National of Baltimore, 1790-1860,” U.S. Catholic Approaches to the History of Polish and Catholic School of Social Service: Historian 26, no. 2 (spring 2008): 110-32. Italian Immigrants and Their Children Redefining Catholic Womanhood in the United States, 1880 to 1980,” through the Professionalization of Social Lawrence J. McAndrews,“Parallel Paths: Journal of American Ethnic History 27, Work during the Interwar Years,” U.S. Kennedy, the Church, and Nuclear War,” no. 1 (fall 2007): 60-74. Catholic Historian 26, no. 1 (winter American Catholic Studies 119, no. 1 2008): 101-19. (spring 2008): 1-28. Oliver P. Rafferty,“The Catholic Church and the Nationalist Community Gregory Hite, Dolores Liptak, R.S.M., Erik S. McDuffie,“A ‘New Freedom in Northern Ireland since 1960,” Éire- Ann M. Harrington, B.V.M.,M. Movement of Negro Women’: Ireland 43, nos. 1 and 2 (spring/summer Christine Anderson,“Review Sojourning for Truth, Justice, and 2008): 99-125. Symposium, The New Nuns: Racial Justice Human Rights during the Early Cold and Religious Reform in the 1960s by War,” Radical History Review 101 (spring Dae Young Ryu,“The Origin and Amy Koehlinger,” American Catholic 2008): 81-106. Characteristics of Evangelical Studies 119, no. 1 (spring 2008): 63-77. Protestantism in Korea at the Turn of Margaret M. McGuinness,“Urban the Twentieth Century,” Church History: Peter Horsfield and Paul Teusner, Settlement Houses and Rural Parishes: Studies in Christianity and Culture 77, no. “A Mediated Religion: Historical The Ministry of the Sisters of Christian 2 (June 2008) 371-98. Perspectives on Christianity and the Doctrine, 1910-1986,” U.S. Catholic Internet,” Studies in World Christianity Historian 26, no. 1 (winter 2008): 43-66. Jeanne Heffernan Schindler, 13, no. 3 (2007): 278-95. “Democracy and Tradition:A Catholic J. M. Opal,“The Labors of Liberality: Alternative to American Pragmatism,” Mark Hulsether,“Pentecostalism, Christian Benevolence and National Logos:A Journal of Catholic Thought and Politics, and Popular Culture:The Case Prejudice in the American Founding,” Culture 11, no. 2 (spring 2008): 17-49. of Aimee Semple McPherson,” Reviews Journal of American History 94, No. 4 in American History 36, no. 2 (June 2008): (March 2008): 1082-1107. Eric R. Schlereth,“Fits of Political 243-51. Religion: Stalking Infidelity and the Michael Pasquier,“‘Though Their Skin Politics of Moral Reform in Antebellum Tim Hutchings,“Creating Church Remains Brown, I Hope Their Souls America,” Early American Studies:An Online:A Case-Study Approach to Will Soon Be White’: Slavery, French Interdisciplinary Journal 5, no. 2 (fall Religious Experience,” Studies in World Missionaries, and the Roman Catholic 2007): 288-323. Christianity 13, no. 3 (2007): 243-60. Priesthood in the American South, 1789–1865,”Church History: Studies in Yvonne Sherwood,“The God of Robert H. Jackson,“The Population and Christianity and Culture 77, no. 2 (June Abraham and Exceptional States, or The Vital Rates of the Jesuit Missions of 2008): 337-70. Early Modern Rise of the Whig/Liberal Paraguay, 1700–1767,” Journal of Bible,” Journal of the American Academy of Interdisciplinary History 38, no. 3 (winter Diana Walsh Pasulka,“A Communion Religion 76, no. 2 (June 2008): 312-43. 2008): 401-31. of Little Saints: Nineteenth-Century

25 P UBLICATIONS

Deborah A. Skok,“The Historiography Yafeng Xia,“The Study of Cold War starting point for the conference is the of Catholic Laywomen and Progressive International History in China:A outstanding volume Catholicism in the Era Reform,” U.S. Catholic Historian 26, Review of the Last Twenty Years,” Movies (Oxford, 2008), to which the no. 1 (winter 2008): 1-22. Journal of Cold War Studies 10, no. 1 conference speakers contributed essays. (winter 2008): 81-115. Presenters include: Thomas W.Smith,“Catholic Social Colleen McDannell, University of Thought and Modern Liberal Gertrude M.Yeager,“In the Absence of Utah; James T. Fisher, Fordham Democracy,” Logos:A Journal of Catholic Priests:Young Women as Apostles to the University;Tracy Fessenden,Arizona Thought and Culture 11, no. 1 (winter Poor, Chile 1922-1932,” The Americas State University; Carlo Rotella, Boston 2008): 15-48. 64, no. 2 (October 2007): 207-42. College; Judith Weisenfeld, Princeton University;Anthony Burke Smith, Rolf Swensen,“‘You Are Brave but You University of Dayton;Thomas J. Ferraro, Are a Woman in the Eyes of Men’: Duke University;Timothy Meagher, Augusta E. Stetson’s Rise and Fall in the Catholic University of America;Amy Church of Christ, Scientist,” Journal of Upcoming Events Frykholm, correspondent for The Feminist Studies in Religion 24, no. 1 Christian Century; María Amparo (spring 2008): 75-89. Escandón, novelist and screenwriter; Seminar in American Religion Paula Kane, University of Pittsburgh; John Van Engen,“Multiple Options: and Darryl Caterine, LeMoyne College. The World of the Fifteenth-Century Masterless Mistresses:The New Orleans Dates: Thursday,April 2 - Saturday, Church,” Church History: Studies in Ursulines and the Development of a April 4, 2009 Christianity and Culture 77, no. 2 (June New World Society, 1727-1834 2008): 257-84. (University of North Carolina, 2007) For conference registration, please Emily Clark,Tulane University visit www.nd.edu/~cushwa. Fred van Lieburg,“Interpreting the Commentators: Dutch Great Awakening (1749–1755),” Cecilia Moore, University of Dayton, Church History: Studies in Christianity and and Jon Sensbach, University of Florida Camino a Emaús:The Word Culture 77, no. 2 (June 2008): 318-36. Date: Saturday, February 7, 2009 of God and Latino Catholics Time: 9:00 a.m.-12:00 p.m. Maria Varela,“‘If You Have Come to Place: McKenna Hall, Center for Latina and Latino Catholics’ deep hunger Help Us … Go Home!,’” U.S. Catholic Continuing Education for the Bible resonates with the theme Historian 26, no. 1 (winter 2008): 67-82. of the October 2008 Synod of Bishops, American Catholic Studies “The Word of God in the Life and Keith Douglass Warner, O.F.M.,“The Seminar Mission of the Church.”This conference Greening of American Catholicism: will explore and promote God’s Word at the heart of the Church, with particular Identity, Conversion, and Continuity,” “The Cristero Rebellion” focus on Scripture in Latinos’ lives and Religion and American Culture 18, no. 1 Julia Young,University of Chicago call to mission.The aim of the confer- (winter 2008): 113–42. Commentator: ence is to enable leaders to develop Ted Beatty, University of Notre Dame initiatives that advance the objectives Jared Wicks, S.J.,“More Light on Vatican Date: Thursday, February 19, 2009 of the Synod among U.S. Hispanic Council II,” The Catholic Historical Time: 4:15 p.m. Catholics. Review 94, no. 1 (January 2008): 75-101. Place: 1140 Flanner Hall Presenters include: Molly Worthen,“The Chalcedon Efraín Agosto, Juan Alfaro, Mons. Problem: Rousas John Rushdoony Faustino Armendáriz Jiménez, Carmen and the Origins of Christian Cushwa Center Cervantes,Archbishop Nikola Eterovi, Reconstructionism,” Church History: Conferences Eduardo Fernández, S.J., Renata Furst, Studies in Christianity and Culture 77, Cardinal Francis George Hermana no. 2 (June 2008): 399-437. Glenda,Archbishop José Gomez, Raúl Catholics in the Movies Gómez Ruiz, S.D.S., Ricardo Grzona, Robert Wuthnow and Valerie Lewis, F.R.P.,Jaime Lara, Liana Lupas, Hosffman Ospino,Arturo Pérez- “Religion and Altruistic U.S. Foreign Cinema is arguably the most understud- Rodríguez, Jorge Presmanes, O.P., Policy Goals: Evidence from a National ied and potentially enlightening lens Jean-Pierre Ruiz, Maruja Sedano Survey of Church Members,” Journal for through which to examine the historical Dates: Thursday, July 30 - Saturday, the Scientific Study of Religion 47, no. 2 trajectories of Catholics in the United August 1, 2009 (June 2008): 191–209. States over the previous century.This conference will explore how American For conference registration, please Catholics produced, acted, viewed, boy- visit www.nd.edu/~cushwa. cotted, and were depicted in film.The

26 AMERICAN CATHOLIC STUDIES NEWSLETTER

S U B S C R I P T I O N S ___ Two years — $12 ___ Three years — $15 ___ Working Papers — $5 each (check titles below)

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

Name ______

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Working Paper Series News Items for Newsletter (Current position, research interests, etc.): l Kristy Nabhan-Warren,“Crafting an American Catholic Identity: Mary’s Ministries and Barrio-Based Evangelization, 1988-2002” — spring 2003 l R. Bentley Anderson, S.J., “Father Knows Best: Prelates, Protest, and Public ______Opinion” — fall 2003 l Mary Henold,“Gluttons for Dialogue:The American Catholic Feminist Movement on the Eve of Disillusionment, 1975-78”— spring 2004 ______l Timothy B. Neary,“Taking It to the Streets: Catholic Liberalism, Race, and Sport in Twentieth-Century Urban America”— fall 2004 l Sally Dwyer-McNulty,“In Search of a Tradition: Catholic School Uniforms”— ______spring 2005 l L.E. Hartmann-Ting,“‘A Message to Catholic Women’: Laywomen, the ______National Catholic School of Social Service, and the Expression of Catholic Influence during the Interwar Years”— fall 2005 l Margaret Preston,“From the Emerald Isle to Little House on the Prairie: ______Ireland, Medicine and the Presentation Sisters on America’s Northern Plains”— spring 2006 l Diana I.Williams,“‘A Marriage of Conscience’: Interracial Marriage, Church- State Conflicts, and Gendered Freedoms in Antebellum Louisiana” — fall 2006 l Elaine A. Pena,“Las Quadalupanas de Queretaro: Embodied Devotion Performances and the Political Economy of Sacred Space Production” — spring 2007 l C.Walker Gollar,“Drawing the Line between What Should, and What Should not Be Told in American Catholic History — John Tracy Ellis and David Francis Sweeney’s Life of John Lancaster Spalding” — fall 2007

27 ✄ THE CUSHWA CENTER FOR THE STUDY OF AMERICAN CATHOLICISM

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

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

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

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