Abstract:The American Civil War presented an extraordinary opportunity for the Catholic Church to dispel religious prejudice, enhance its image, and evangelize. Scores of Catholic priests and hundreds of vowed religious women took up this challenge as chaplains and nurses during the war, diminishing anti-Catholicism and winning converts. Historians in recent years have examined various aspects of this ministry, highlighting the individual and collective contributions of Catholic chaplains and nurses. This article extends this research by analyzing the impact of Catholic war ministry on non-Catholics in the United States.
{"title":"Image Changers: Catholic Chaplains and Nurses Encounter Non-Catholic America in the Civil War","authors":"R. Curran","doi":"10.1353/cht.2021.0023","DOIUrl":"https://doi.org/10.1353/cht.2021.0023","url":null,"abstract":"Abstract:The American Civil War presented an extraordinary opportunity for the Catholic Church to dispel religious prejudice, enhance its image, and evangelize. Scores of Catholic priests and hundreds of vowed religious women took up this challenge as chaplains and nurses during the war, diminishing anti-Catholicism and winning converts. Historians in recent years have examined various aspects of this ministry, highlighting the individual and collective contributions of Catholic chaplains and nurses. This article extends this research by analyzing the impact of Catholic war ministry on non-Catholics in the United States.","PeriodicalId":388614,"journal":{"name":"U.S. Catholic Historian","volume":"101 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-10-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132707834","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}
Abstract:Beginning in the Early Republic’s first decades, American Protestants construed their new nation as Protestant. This conception led to evaluations of Martin Luther as a proto-American figure, with his Reformation anticipating the American Revolution. In response, Catholics began adapting the traditional apologetic readings of Luther by Cochlaeus and Bossuet, increasingly emphasizing the disastrous political and social effects of his actions. The 1817 Reformation Jubilee elicited anti-Luther works from American Jesuits Roger Baxter, Anthony Kohlmann, and John William Beschter. This approach continued into the 1820s and 1830s as American Protestants further asserted their notion of a proto-American Luther. Catholics refined their arguments to conceptualize the reformer as a friend to tyrants, an enemy of religious liberty, and an instigator of anarchy. These efforts became the basis of the more prominently studied Catholic apologetics in the 1840s and 1850s, especially Bishop Martin John Spalding and Orestes Brownson.
{"title":"An Agent of Anarchy and Tyranny: Martin Luther and American Democracy in Antebellum Catholic Apologetics","authors":"Samuel L. Young","doi":"10.1353/cht.2021.0020","DOIUrl":"https://doi.org/10.1353/cht.2021.0020","url":null,"abstract":"Abstract:Beginning in the Early Republic’s first decades, American Protestants construed their new nation as Protestant. This conception led to evaluations of Martin Luther as a proto-American figure, with his Reformation anticipating the American Revolution. In response, Catholics began adapting the traditional apologetic readings of Luther by Cochlaeus and Bossuet, increasingly emphasizing the disastrous political and social effects of his actions. The 1817 Reformation Jubilee elicited anti-Luther works from American Jesuits Roger Baxter, Anthony Kohlmann, and John William Beschter. This approach continued into the 1820s and 1830s as American Protestants further asserted their notion of a proto-American Luther. Catholics refined their arguments to conceptualize the reformer as a friend to tyrants, an enemy of religious liberty, and an instigator of anarchy. These efforts became the basis of the more prominently studied Catholic apologetics in the 1840s and 1850s, especially Bishop Martin John Spalding and Orestes Brownson.","PeriodicalId":388614,"journal":{"name":"U.S. Catholic Historian","volume":"39 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-10-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130306054","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}
Abstract:The small Catholic community in Orangeburg, South Carolina, was racially divided when Redemptorist priests arrived from the North in 1930. Initially, their ministry seemed to support legalized segregation, though over time, through the leadership of the Black Catholic community, the Redemptorists increasingly and more publicly supported civil rights. Pro-segregationist White Catholics lashed out at the priests who were active in civil rights work and demanded that they be removed, but Redemptorist leadership and the Charleston bishop backed the activist priests. This conflict prompted ongoing reflection for the Redemptorists about how they had failed to properly form the consciences of their pro-segregationist parishioners and how they might heal divisions within the community.
{"title":"Pursuing and Impeding: Civil Rights and the Redemptorist Mission in Orangeburg, South Carolina, 1930–1955","authors":"Nicholas K. Rademacher","doi":"10.1353/cht.2021.0024","DOIUrl":"https://doi.org/10.1353/cht.2021.0024","url":null,"abstract":"Abstract:The small Catholic community in Orangeburg, South Carolina, was racially divided when Redemptorist priests arrived from the North in 1930. Initially, their ministry seemed to support legalized segregation, though over time, through the leadership of the Black Catholic community, the Redemptorists increasingly and more publicly supported civil rights. Pro-segregationist White Catholics lashed out at the priests who were active in civil rights work and demanded that they be removed, but Redemptorist leadership and the Charleston bishop backed the activist priests. This conflict prompted ongoing reflection for the Redemptorists about how they had failed to properly form the consciences of their pro-segregationist parishioners and how they might heal divisions within the community.","PeriodicalId":388614,"journal":{"name":"U.S. Catholic Historian","volume":"17 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-10-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114545583","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}
Abstract:The size of the United States Catholic population interested Catholics and Protestants in the nineteenth century. Administrative reports, missionary chronicles, directories, travelers’ accounts, and newspaper and magazine articles chronicled Catholic growth and its various causes: natural increase, immigration, conversion, and acquisition by the United States of territories with a Catholic presence. Growth estimates, whether local numbers or national totals, varied enormously throughout the century. Despite this variety, the narrative behind the numbers told a remarkably consistent story: for better or worse, Catholics were increasing. These statistics helped Catholics assert their presence in a Protestant society and Protestants used fear of Catholic growth to stimulate Protestant renewal.
{"title":"“We shall be a Catholic country”: Counting Catholics in the Antebellum United States","authors":"Michael DeStefano","doi":"10.1353/cht.2021.0022","DOIUrl":"https://doi.org/10.1353/cht.2021.0022","url":null,"abstract":"Abstract:The size of the United States Catholic population interested Catholics and Protestants in the nineteenth century. Administrative reports, missionary chronicles, directories, travelers’ accounts, and newspaper and magazine articles chronicled Catholic growth and its various causes: natural increase, immigration, conversion, and acquisition by the United States of territories with a Catholic presence. Growth estimates, whether local numbers or national totals, varied enormously throughout the century. Despite this variety, the narrative behind the numbers told a remarkably consistent story: for better or worse, Catholics were increasing. These statistics helped Catholics assert their presence in a Protestant society and Protestants used fear of Catholic growth to stimulate Protestant renewal.","PeriodicalId":388614,"journal":{"name":"U.S. Catholic Historian","volume":"46 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-10-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"134604234","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}
Abstract:Between 1987 and 1995, Black Catholics in West Harlem collaborated with Christian, Muslim, Jewish, and secular activists as part of the Harlem Valley Churches (HVC). Founded by the energizing Catholic priest Howard W. Calkins and his close associate, Episcopal pastor Robert Castle, HVC formed alliances across religious and racial lines. The collaboration assisted Harlem residents in recognizing their differences along with highlighting unity and cooperation to further social change. While there are broad-based histories of African-American churches and urban renewal, partnerships such as HVC have not been adequately assessed by historians. This study offers an insider’s view of HVC and its role in working to transform West Harlem.
{"title":"Harlem Valley Churches: Social Action and Interreligious Collaboration in West Harlem","authors":"Joyce C. Polistena","doi":"10.1353/cht.2021.0025","DOIUrl":"https://doi.org/10.1353/cht.2021.0025","url":null,"abstract":"Abstract:Between 1987 and 1995, Black Catholics in West Harlem collaborated with Christian, Muslim, Jewish, and secular activists as part of the Harlem Valley Churches (HVC). Founded by the energizing Catholic priest Howard W. Calkins and his close associate, Episcopal pastor Robert Castle, HVC formed alliances across religious and racial lines. The collaboration assisted Harlem residents in recognizing their differences along with highlighting unity and cooperation to further social change. While there are broad-based histories of African-American churches and urban renewal, partnerships such as HVC have not been adequately assessed by historians. This study offers an insider’s view of HVC and its role in working to transform West Harlem.","PeriodicalId":388614,"journal":{"name":"U.S. Catholic Historian","volume":"39 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-10-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130319406","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}
Abstract:Wilhelmina Jones was the beautiful and accomplished daughter of Commodore Jacob Jones, a decorated hero of the Barbary Wars and the War of 1812. At the age of twenty-three, after converting to Roman Catholicism, Wilhelmina Jones entered Georgetown Visitation Monastery on March 18, 1825, never to return to the secular world. Public reaction to Wilhelmina’s decision, as measured in the response of her father and brother, crowd protests outside Georgetown Convent, and coverage in the secular press demonstrate that many, perhaps most, Americans found her choice to renounce the world to be puzzling at best and suspicious at worst. Close examination of the reaction to the Wilhelmina Jones case provides a lens revealing the ambiguous status of Catholicism, especially its conventual institutions, a decade before the heavy influx of Irish and German immigration triggered the revival of more overt anti-Catholic nativism.
{"title":"“Wilhelmina Jones, Come Out!”: Public Reaction to the Reception of Sister M. Stanislaus Jones into Georgetown Visitation Monastery, 1825–1826","authors":"J. Mannard","doi":"10.1353/cht.2021.0021","DOIUrl":"https://doi.org/10.1353/cht.2021.0021","url":null,"abstract":"Abstract:Wilhelmina Jones was the beautiful and accomplished daughter of Commodore Jacob Jones, a decorated hero of the Barbary Wars and the War of 1812. At the age of twenty-three, after converting to Roman Catholicism, Wilhelmina Jones entered Georgetown Visitation Monastery on March 18, 1825, never to return to the secular world. Public reaction to Wilhelmina’s decision, as measured in the response of her father and brother, crowd protests outside Georgetown Convent, and coverage in the secular press demonstrate that many, perhaps most, Americans found her choice to renounce the world to be puzzling at best and suspicious at worst. Close examination of the reaction to the Wilhelmina Jones case provides a lens revealing the ambiguous status of Catholicism, especially its conventual institutions, a decade before the heavy influx of Irish and German immigration triggered the revival of more overt anti-Catholic nativism.","PeriodicalId":388614,"journal":{"name":"U.S. Catholic Historian","volume":"69 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-10-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115244410","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}
Abstract:In 1847, the Jesuits succeeded on their third attempt to establish themselves in New York City. After a difficult beginning, in 1851 they opened the parish church of St. Francis Xavier on West 16th Street in Manhattan, and it soon became one of the most well-known parishes in the nation's fastgrowing city. Although the church building was not large in size, under the direction of William Bergé as organist and conductor, its music became famous throughout the city and beyond, as much with Protestants as with Catholics. The repertory was influenced by changing musical tastes and ecclesiastical legislation over the years and that of other Catholic churches in the city. The Manhattan parishes of St. Stephen's and St. Paul the Apostle sometimes vied with Xavier for the finest or the most "Catholic" music. Xavier was so successful that by the 1880s a much larger church was needed. The move from the old structure to the new one marked a significant moment of change in the parish and its music, the neighborhood and the city, and the Catholic Church itself.
{"title":"Harmonious Discord: Nineteenth-Century Music and New York City's Church of St. Francis Xavier","authors":"R. R. Grimes","doi":"10.1353/cht.2021.0015","DOIUrl":"https://doi.org/10.1353/cht.2021.0015","url":null,"abstract":"Abstract:In 1847, the Jesuits succeeded on their third attempt to establish themselves in New York City. After a difficult beginning, in 1851 they opened the parish church of St. Francis Xavier on West 16th Street in Manhattan, and it soon became one of the most well-known parishes in the nation's fastgrowing city. Although the church building was not large in size, under the direction of William Bergé as organist and conductor, its music became famous throughout the city and beyond, as much with Protestants as with Catholics. The repertory was influenced by changing musical tastes and ecclesiastical legislation over the years and that of other Catholic churches in the city. The Manhattan parishes of St. Stephen's and St. Paul the Apostle sometimes vied with Xavier for the finest or the most \"Catholic\" music. Xavier was so successful that by the 1880s a much larger church was needed. The move from the old structure to the new one marked a significant moment of change in the parish and its music, the neighborhood and the city, and the Catholic Church itself.","PeriodicalId":388614,"journal":{"name":"U.S. Catholic Historian","volume":"124 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-07-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116330308","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}
Abstract:Between 1964 and 1969, permission to use the vernacular in worship fundamentally transformed U.S. Catholic church music. Following the vernacular's implementation in November 1964, Catholic music's inseparable connection to Latin chant disappeared, enabling completely new genres of music and instruments to be played during Mass and inspiring significant creativity and experimentation among young Catholic composers. But, the faithful polarized over how music should be affected by the Second Vatican Council's call to aggiornamento, divided as to whether church music should reflect a progressive post-conciliar Catholicism or function to preserve tradition. Ultimately, existing preferences among most American Catholic faithful for the use of the vernacular and hymns, relatively little experience by congregations with the sung High Mass or Latin, and American publishers' choices to promote vernacular and popular music resulted in the widespread adoption of folk-inspired hymnody—nothing less than a seismic shift in the repertoire of American Catholic church music.
{"title":"\"Guitar-totin' Nuns and Hand-clappin' Love Songs\": How the Implementation of the Vernacular Transformed American Catholic Church Music","authors":"Katharine E. Harmon","doi":"10.1353/cht.2021.0018","DOIUrl":"https://doi.org/10.1353/cht.2021.0018","url":null,"abstract":"Abstract:Between 1964 and 1969, permission to use the vernacular in worship fundamentally transformed U.S. Catholic church music. Following the vernacular's implementation in November 1964, Catholic music's inseparable connection to Latin chant disappeared, enabling completely new genres of music and instruments to be played during Mass and inspiring significant creativity and experimentation among young Catholic composers. But, the faithful polarized over how music should be affected by the Second Vatican Council's call to aggiornamento, divided as to whether church music should reflect a progressive post-conciliar Catholicism or function to preserve tradition. Ultimately, existing preferences among most American Catholic faithful for the use of the vernacular and hymns, relatively little experience by congregations with the sung High Mass or Latin, and American publishers' choices to promote vernacular and popular music resulted in the widespread adoption of folk-inspired hymnody—nothing less than a seismic shift in the repertoire of American Catholic church music.","PeriodicalId":388614,"journal":{"name":"U.S. Catholic Historian","volume":"39 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-07-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129231896","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}
Abstract:The contemplative Dominican nun, Sister Mary of the Compassion (Constance Mary Rowe) (1908–1977), became a successful artist from within the cloister. Born in Great Britain, she came to New York to advance her art career but discerned a vocation to the Dominican Sisters of the Perpetual Rosary in Union City, New Jersey. While best known to those living near her monastery, her influence spread worldwide through exhibits and publications. Impacted by the liturgical movement and medieval and early renaissance art, Sister Mary of the Compassion's work can be seen in the context of the development of Christian art, Catholic Action, the liturgical revival, and the history of women religious.
{"title":"Cloistered Visionary: Sister Mary of the Compassion and the Art Apostolate in Union City, New Jersey","authors":"Fernanda H. Perrone","doi":"10.1353/cht.2021.0017","DOIUrl":"https://doi.org/10.1353/cht.2021.0017","url":null,"abstract":"Abstract:The contemplative Dominican nun, Sister Mary of the Compassion (Constance Mary Rowe) (1908–1977), became a successful artist from within the cloister. Born in Great Britain, she came to New York to advance her art career but discerned a vocation to the Dominican Sisters of the Perpetual Rosary in Union City, New Jersey. While best known to those living near her monastery, her influence spread worldwide through exhibits and publications. Impacted by the liturgical movement and medieval and early renaissance art, Sister Mary of the Compassion's work can be seen in the context of the development of Christian art, Catholic Action, the liturgical revival, and the history of women religious.","PeriodicalId":388614,"journal":{"name":"U.S. Catholic Historian","volume":"25 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-07-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114219113","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}
Abstract:In 1989 the Salvadoran military murdered six Jesuit priests and two of their companions at the Universidad Centroamericana (UCA), the Jesuit university in San Salvador. The killings ignited international protests, and the victims, well-known for their advocacy of human rights and social justice, quickly became celebrated martyrs. The Jesuits of the United States, who maintained a strong relationship with their Central American counterparts, were especially active in mobilizing their network in remembrance of the UCA martyrs. In the decades since their deaths, these figures have become important symbols representing a social justice vision for Jesuit higher education in the U.S. The network's members often made use of aesthetic commemorations to invite others into the martyrs' ongoing legacy, thereby staking a position in the ongoing contest concerning the soul of U.S. Catholic higher education.
{"title":"The Witness of the Central American Martyrs: A Social Justice Aesthetic at U.S. Jesuit Colleges and Universities","authors":"Tim Dulle","doi":"10.1353/cht.2021.0019","DOIUrl":"https://doi.org/10.1353/cht.2021.0019","url":null,"abstract":"Abstract:In 1989 the Salvadoran military murdered six Jesuit priests and two of their companions at the Universidad Centroamericana (UCA), the Jesuit university in San Salvador. The killings ignited international protests, and the victims, well-known for their advocacy of human rights and social justice, quickly became celebrated martyrs. The Jesuits of the United States, who maintained a strong relationship with their Central American counterparts, were especially active in mobilizing their network in remembrance of the UCA martyrs. In the decades since their deaths, these figures have become important symbols representing a social justice vision for Jesuit higher education in the U.S. The network's members often made use of aesthetic commemorations to invite others into the martyrs' ongoing legacy, thereby staking a position in the ongoing contest concerning the soul of U.S. Catholic higher education.","PeriodicalId":388614,"journal":{"name":"U.S. Catholic Historian","volume":"98 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-07-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127105627","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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