(5U- CL{ � I AMERICAN CATHOLIC STUDIES EWSLETTE CUSHWA CENTER FOR THE STUDY OF AMERICAN CATHOLICISM Religion as a Conversation Starter eligion's public very same journal. Apparently uncon­ skewed assessment also needs to be presence - cerned about his popularity ratings, shouldered by scholars sympathetic to the social Kazin argues that religious commitment religion's public presence. The latter impact of "has been an indispensable source of have not, on the whole, gone out of churches, wisdom and rhetoric for many of the their way to write the kind of books religious most effective and influential exponents that will grab the attention of someone institutions and of social change in American history." not interested in religion for its own individual believers - has long been a For their part, historians are familiar sake. subject of controversy, though the with the religious aspects of most Nevertheless, as Marxist orthodox­ debate seems to be changing in some American reform movements, including ies are tossed into the dustbin of history, surprising ways in the late 1990s. Not abolitionism, temperance, civil rights, and as the Enlightenment project itself is long ago it would have been difficult to the sanctuary movement, advocacy for buffeted by waves of postmodern skepti­ find a secular, left-leaning intellectual children and the poor, and even opposi­ cism, intellectuals are - for the mo­ willing to argue with Nation columnist tion to the Vietnam war, but journalists ment at least - reconsidering their Katha Pollitt's claim that religion is "a and even most scholars have rarely customary dismissal of religion. While farrago of authoritarian nonsense, mi­ shown much appreciation for religion's Kazin is far from alone in offering a re­ sogyny and humble pie, the eternal rich and still relevant legacy of activism evaluation of the social functions of enemy of human happiness and and reform. religion, it is unclear what effect this freedom." Without question, there is a disin­ much-needed correction in scholarly Today, however, we see intellectu­ clination in the secular academy to opinion will have. What is clear is that als of impeccable leftist and secular consider data that might disturb its dim those who would welcome a more credentials such as Michael Kazin taking view of the consequences of religious balanced appreciation of religion's that one-sided stereotype to task in the belief. But some of the blame for this complex role in American history have only begun to argue their case. But begun they have, and several recent books illustrate what can be I N s I D E accomplished by way of revising the standard perception of the nation's development when we look for religion Cushwa Center Activities ...... 2-9 in unexpected places. The picture that emerges is usually a complex one, Archives 13-14 Report challenging the preconceptions of religion's hopeful supporters even as it Announcements .............................................................. 14-16 complicates the story accepted by its cultured despisers. Publications: The Encyclopedia of American Catholic History ....... 16-23 see Religion, page 10 CUSHWA CENTER ACTIVITIES Cushwas to Endow Cushwa Center's New 2) The evolution of American Catholic social ethics, public presences Cushwa Center on Home Campus and religious identity (from devotional practices and worship styles to parish, Directorship and other forms of The Cushwa Center has a new, spacious sodality, para-church as these home on Notre Dame's campus, com­ Catholic affiliation), especially William W. and Anna Jean Cushwa of plete with a conference room and coincided with the ethnic and racial Youngstown, Ohio, recently made a additional offices for visitino- diversification of the Catholic commu­ library, o major contribution to the historical scholars, and proximity to other research nity and with the experience of prosper­ study of American Catholicism by centers and institutes of the University. ity and upward social mobility for many providing a generous gift to the Univer­ The new address is: Catholics; sity of Notre Dame for the purpose of 3) The effect of the Second Vatican endowing the directorship of the Cushwa Center for the Study of Council on the personal and professional Cushwa Center. The gift means, among American Catholicism lives of Catholics both as members other things, that the Cushwa Center University of Notre Dame of the Church and as citizens of the will enjoy the resources necessary to 1135 Flanner Hall republic; remain a leading research center on Notre Dame, IN 46556-5611 4) The rise and decline of orders campus and to stand among the national of women religious, with the "decline and international organizations dedi­ "Catholicism in thesis" examined critically and in tan­ cated to the continued vitality of the dem with investigation of the changing Church's intellectual mission. Twentieth-Century roles of Catholic lay women. William W. Cushwa, a 1959 Notre America" These themes were suggested both Dame graduate and former vice presi­ by the general conceptual framework of dent of Commercial Intertech Corpora­ The current research agenda of the the project and by numerous impressive tion, is the son of Charles B. and Cushwa Center is in effect a to grant proposals in these areas, not all of Margaret Hall Cushwa, who in 1981 response historian Patrick Carey's recommenda­ which could be funded. The "Public provided the charitable lead trust that tion that historians the inter­ Presences" steering committee had a established the Cushwa Center as a investigate active dimensions of the American series of meetings to discuss the overall permanent presence in the world of Catholic with atten­ goals of the project, the proposals re­ Catholic scholarship. Bill and Anna experience, special ceived and current tion to the ways in which Catholic directions in histori­ (Schuler) Cushwa, a of Jean graduate cal in religious leadership and institutions were research; late March, they Cornell University, have a keen interest in collaboration or awarded substantial grants to eight in research, shaped competition fostering scholarly teaching - with other religious and secular bodies. scholars four faculty and four gradu­ and public discourse that enhances In fall 1997, with ate students writing dissertations. Each understanding of Catholicism in the generous support from the Lilly Endowment and the of these scholars now joins a team that United States, and they believe that the University of Notre Dame, the Cushwa will meet regularly over the next two Cushwa Center is prepared to "move to Center initiated a new research years to discuss and criticize the work in the next level" in its service to the project, "Catholicism in Twentieth-Century progress. Church and the academy. America," that will explore the various The faculty fellows include James "Once again the generosity of the interactions between Catholics and T. Fisher, who holds the Danforth Cushwa family is focused on Catholic other Americans in the spheres of work, Chair in Humanities and teaches in the scholarship, which is at the heart of culture and politics. Broadly, research­ departments of history and theological Notre Dame's identity as a Catholic ers are concerned with the Catho­ studies at St. Louis University; he is the university," said Jay P. Dolan, the ways lic institutions, belief and author of The Catholic Counterculture in former director of the center. "Weare religious practice have affected and been affected America, 1933-1962 and Dr. America: grateful that Bill and Anna Jean Cushwa by events and movements in the larger The Lives of Thomas A. Dooley, 1927- appreciate the importance of historical American As the has 1961. Fisher's is titled "Cover­ research in the life of the Church. This society. project project taken shape over the 1997-98 academic ing the Waterfront: Culture and is a wonderful gift that will certainly certain themes are in the Catholic enhance the work of the Cushwa year, specific Ideology Metropolis, emerging: 1936-1960." Central to this study of Center as it enters a new of its phase the Manhattan waterfront " 1) Changing Catholic attitudes is the figure development. of M. toward work and career, with emphasis Jesuit John Corridan of the Xavier on analyzing the various forms of lead­ Labor School and his struggle against ership and participation in labor move­ corruption along the piers, particularly ments, in Catholic schools and hospitals, among leaders and members of the and in the workforce more generally; 2 International Longshoreman's Associa­ Catholic Town, St. Paul, Minnesota," struggle for integration upon Catholic tion. Two conflicting styles of Catholi­ received her PhD. in history from attitudes toward social change. LaLonde cism met when Corridan, an advocate of Duke University and is the author of considers "Catholics' reaction to, cre­ 20th-century Catholic social teaching, "Rethinking Paternalism: Power and ation of, and opposition to social challenged a Catholic working-class Parochialism in a Southern Mill Vil­ change" in light of their religious belief. culture that separated the social, political lage," in the journal of American History. Her work will explore the relationship and spiritual spheres of life. At stake in Her project examines Catholicism's between the most significant social issue this struggle, says Fisher, "was the very distinctive place in the structures of of the 1960s, race, with what was un­ definition of Catholic life itself: its culture, class and power in St. Paul, questionably the most divisive issue ethics, its politics, its public theology." focusing on the Church's role as media­ within the Church in that decade, the The Second Vatican Council tor during the 1930s when labor dis­ papal condemnation of contraception. endorsed Corridan's vision of a new putes were erupting into violence in Mark E. Santow, a Ph.D. candidate type of public presence for Catholics in other parts of the nation. Wingerd's at the University of Pennsylvania, ad­ the interrelated worlds of labor and study will trace the interventions of dresses aspects of themes raised by political life.