Pub Date : 2021-01-12DOI: 10.18574/nyu/9781479829453.003.0005
Michael J. Pfeifer
In 1814 a Franciscan priest, Fray Luis Gil y Taboada, laid the cornerstone for a church at the founding plaza of Los Angeles, at the site of the original “sub-mission” chapel established by the Spanish in 1784. Originally intended to serve mixed-race settlers of the Los Angeles pueblo, La Iglesia de Nuestra Señora de los Ángeles (the Church of Our Lady of Angels), nicknamed the Plaza Church or La Placita, became the focal point of Catholic culture in Los Angeles—and of the mediation of cultural relationships between Hispano-descended Catholics and the largely Protestant Americans who migrated into Southern California after American annexation in 1846. The evolving social and cultural matrix of worship at La Placita has charted many shifts amid the creative persistence of Mexican Catholic religiosity. La Placita’s history suggests both significant variation around the West in the development of Catholic cultures and the ways in which the American West diverges dramatically from a model of American Catholic history predicated on nineteenth-century European Catholic immigration and institution building.
1814年，方济各会牧师弗赖·路易斯·吉尔·塔博阿达在洛杉矶的创始广场为一座教堂奠基，这里是1784年西班牙人建立的原始“传教会”教堂的所在地。La Iglesia de Nuestra Señora de Los Ángeles(圣母教堂)原本是为洛杉矶混合种族的移民服务的，绰号广场教堂或La Placita，成为洛杉矶天主教文化的焦点，也是西班牙裔天主教徒与1846年美国吞并后移民到南加州的主要新教徒之间文化关系的中介。在La Placita不断演变的社会和文化崇拜矩阵中，在墨西哥天主教宗教的创造性坚持中绘制了许多变化。La Placita的历史既表明了天主教文化在西方发展的重大变化，也表明了美国西部与19世纪欧洲天主教移民和制度建设所建立的美国天主教历史模式之间的巨大分歧。
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Pub Date : 2021-01-12DOI: 10.18574/nyu/9781479829453.003.0004
Michael J. Pfeifer
In the late nineteenth century, a cultus that included a shrine and devoted followers developed around the claims of Adèle Brise, a Belgian immigrant, asserting that “Our Lady of Good Help” had appeared to her in Robinsonville in northeastern Wisconsin in the late 1850s. In December 2010, the bishop of Green Bay, David Ricken, pronounced the apparitions to Brise valid, making these the only American apparitions to be officially recognized by the Catholic Church. By contrast, in 1955 the bishop of La Crosse, John P. Treacy, found Mary Ann Van Hoof’s claim of receiving apparitions from “the Queen of the Holy Rosary, Mediatrix of Peace” in Necedah, central Wisconsin, to be inauthentic, and he prohibited Catholics from worshipping with Van Hoof and her followers. Van Hoof’s claims briefly attracted thousands of Midwestern Catholics seeking mystical experiences of Mary in an American nationalist idiom during the Cold War. The Robinsonville and Necedah apparitions were Upper Midwestern manifestations of a transnational Marian Revival originating in continental Europe after the French Revolution as European Catholics and their diasporas responded to aspects of liberal nationalism and its advocacy of an expansive modern state that undercut clerical authority and parochial communalism.
19世纪末，比利时移民ad le Brise声称，19世纪50年代末，在威斯康辛州东北部的罗宾森维尔，“仁慈的圣母”向她显现，围绕这一说法形成了一种文化，其中包括一座神殿和忠实的追随者。2010年12月，格林湾的主教大卫·瑞肯(David Ricken)宣布对布里斯的显灵是有效的，使这些显灵成为唯一被天主教会正式承认的美国显灵。相比之下，1955年，拉克罗斯的主教约翰·p·崔西(John P. Treacy)发现玛丽·安·范·霍夫(Mary Ann Van Hoof)声称从威斯康辛州中部尼塞达(Necedah)的“神圣玫瑰经女王，和平圣母院”(Mediatrix of Peace)那里得到显灵是不真实的，他禁止天主教徒与范·霍夫及其追随者一起做礼拜。范霍夫的说法一度吸引了成千上万的中西部天主教徒，他们在冷战期间以美国民族主义的方式寻求玛丽的神秘经历。罗宾逊维尔和尼切达的显灵是法国大革命后起源于欧洲大陆的跨国玛丽安复兴的中西部表现，当时欧洲天主教徒及其散居者回应了自由民族主义的各个方面，以及自由民族主义倡导的一个扩张的现代国家，该国家削弱了神职权威和教区的社群主义。
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Pub Date : 2021-01-12DOI: 10.18574/nyu/9781479829453.003.0002
Michael J. Pfeifer
This chapter closely traces the history of Our Lady of Lourdes Parish from its founding in 1905 through its closing after Hurricane Katrina in 2006 as a window into the evolution of New Orleans Catholicism from the nineteenth century through the twentieth, with a particular focus on the evolving significance of race and the role of transnational identities. An analytical microhistory of Lourdes Parish in the context of the lengthy history of New Orleans Catholicism reveals that racism and racial identity divided New Orleans Catholics through segregation, desegregation, and integration, even as a common Catholic culture posited a shared religious identity that transcended racial divisions. Throughout the experience of Lourdes Parish, and arguably in New Orleans Catholicism more broadly in the twentieth century, the particularities of white supremacism and racial identity interacted in dynamic tension with the universalistic claims of a common Catholic culture embracing all believers even as the New Orleans Church belatedly Americanized from its Gallic roots. One product of this tension was the distinct black Catholic culture that emerged at black-majority Catholic parishes in the Crescent City as black Catholics struggled against racism in the Church.
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Pub Date : 2021-01-12DOI: 10.18574/nyu/9781479829453.003.0006
Michael J. Pfeifer
Archbishop John Hughes created Manhattan’s Holy Cross Parish in 1852 to serve the thousands of Irish Catholics moving north of Lower Manhattan into what became known as Longacre Square (later Times Square) and the developing neighborhood of Hell’s Kitchen. Holy Cross maintained a strong Irish American identity into the mid-twentieth century, and its path charted the transformation of the disciplined folk piety created by the “devotional revolution” in Ireland in the nineteenth century into an American Catholicism dominated by Irish American clergy who sought to defend communalistic Catholic distinctiveness amid the rapid urban growth and burgeoning individualistic capitalism of a historically Protestant nation. In the early twentieth century, clergy and laity at Holy Cross converted Irish Catholic longing for an independent Irish nation and ambivalence about American society into a powerful synthesis of Irish American culture and American patriotism. In subsequent decades, Irish American Catholics at Holy Cross also participated in an emergent reactionary critique of the changing sexual mores and increasing ethnic and racial diversity of urban America. The white ethnic Catholic stance on American social change would become a key rhetorical and ideological element of resurgent American conservatism in the late twentieth and early twenty-first centuries.
{"title":"Holy Cross on West Forty-Second and the Transformation of New York City’s Irish American Catholicism","authors":"Michael J. Pfeifer","doi":"10.18574/nyu/9781479829453.003.0006","DOIUrl":"https://doi.org/10.18574/nyu/9781479829453.003.0006","url":null,"abstract":"Archbishop John Hughes created Manhattan’s Holy Cross Parish in 1852 to serve the thousands of Irish Catholics moving north of Lower Manhattan into what became known as Longacre Square (later Times Square) and the developing neighborhood of Hell’s Kitchen. Holy Cross maintained a strong Irish American identity into the mid-twentieth century, and its path charted the transformation of the disciplined folk piety created by the “devotional revolution” in Ireland in the nineteenth century into an American Catholicism dominated by Irish American clergy who sought to defend communalistic Catholic distinctiveness amid the rapid urban growth and burgeoning individualistic capitalism of a historically Protestant nation. In the early twentieth century, clergy and laity at Holy Cross converted Irish Catholic longing for an independent Irish nation and ambivalence about American society into a powerful synthesis of Irish American culture and American patriotism. In subsequent decades, Irish American Catholics at Holy Cross also participated in an emergent reactionary critique of the changing sexual mores and increasing ethnic and racial diversity of urban America. The white ethnic Catholic stance on American social change would become a key rhetorical and ideological element of resurgent American conservatism in the late twentieth and early twenty-first centuries.","PeriodicalId":345716,"journal":{"name":"The Making of American Catholicism","volume":"10 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-01-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114181915","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-01-12DOI: 10.18574/nyu/9781479829453.003.0003
Michael J. Pfeifer
This chapter uses Iowa City’s history of transnational, multiethnic Catholic cultures to trace the complex and varied origins of a regional Midwestern Catholic culture. Iowa can in a sense be seen as indicative of the Catholic experience in the Lower Midwest, where diverse ethnic Catholic enclaves scattered across a largely rural landscape that also attracted large numbers of worshippers from various Protestant denominations, especially Methodists and Congregationalists. Iowa City provides an excellent setting to trace the formation of a regional Catholic Midwestern culture rooted in plural ethnic diasporas and transnational connections. In the antebellum and early postbellum periods, the town encompassed the diverse, heterogenous character of nineteenth-century Midwestern Catholicism, including significant numbers of Irish, German, and Bohemian (Czech) Catholics. Amid the centrifugal pressures initially exerted by their diversity, this chapter argues, Iowa City’s Catholics experienced in miniature larger processes that would play out across the Midwest and among American Catholics more generally. Uneasily integrated for several decades in a single parish housing the town’s three significant ethnic Catholic communities, St. Mary’s Parish would fracture in favor of ethnic separatism, the formation of distinct ethnic parishes, in the latter decades of the nineteenth century.
{"title":"The Making of a Midwestern Catholicism","authors":"Michael J. Pfeifer","doi":"10.18574/nyu/9781479829453.003.0003","DOIUrl":"https://doi.org/10.18574/nyu/9781479829453.003.0003","url":null,"abstract":"This chapter uses Iowa City’s history of transnational, multiethnic Catholic cultures to trace the complex and varied origins of a regional Midwestern Catholic culture. Iowa can in a sense be seen as indicative of the Catholic experience in the Lower Midwest, where diverse ethnic Catholic enclaves scattered across a largely rural landscape that also attracted large numbers of worshippers from various Protestant denominations, especially Methodists and Congregationalists. Iowa City provides an excellent setting to trace the formation of a regional Catholic Midwestern culture rooted in plural ethnic diasporas and transnational connections. In the antebellum and early postbellum periods, the town encompassed the diverse, heterogenous character of nineteenth-century Midwestern Catholicism, including significant numbers of Irish, German, and Bohemian (Czech) Catholics. Amid the centrifugal pressures initially exerted by their diversity, this chapter argues, Iowa City’s Catholics experienced in miniature larger processes that would play out across the Midwest and among American Catholics more generally. Uneasily integrated for several decades in a single parish housing the town’s three significant ethnic Catholic communities, St. Mary’s Parish would fracture in favor of ethnic separatism, the formation of distinct ethnic parishes, in the latter decades of the nineteenth century.","PeriodicalId":345716,"journal":{"name":"The Making of American Catholicism","volume":"21 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-01-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126312044","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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