Abstract:The U.S. journal Liturgical Arts offered readers a glimpse into the art and architecture of the "global church" during the 1950s, when the journal's editor Maurice Lavanoux traveled widely in Asia, Latin America, the Caribbean, and Africa. Lavanoux's long relationships with missionaries significantly shaped the journal's presentation of how to inculturate art and architecture. Conflicting values, however, led the journal to inconsistent judgments. At times it leaned towards an adaptationist approach; at others, it moved towards interpreting inculturation as modernizing. When it came to art, however, Lavanoux wholly favored including art with nonwhite biblical figures in both mission and Western churches. This essay argues that Liturgical Arts is a valuable source for insight into Euro-American views on inculturation immediately prior to Vatican II and the advance of liberation theology.
{"title":"The Art of the \"Global Church\": Around the World with Liturgical Arts","authors":"C. Osborne","doi":"10.1353/cht.2021.0016","DOIUrl":"https://doi.org/10.1353/cht.2021.0016","url":null,"abstract":"Abstract:The U.S. journal Liturgical Arts offered readers a glimpse into the art and architecture of the \"global church\" during the 1950s, when the journal's editor Maurice Lavanoux traveled widely in Asia, Latin America, the Caribbean, and Africa. Lavanoux's long relationships with missionaries significantly shaped the journal's presentation of how to inculturate art and architecture. Conflicting values, however, led the journal to inconsistent judgments. At times it leaned towards an adaptationist approach; at others, it moved towards interpreting inculturation as modernizing. When it came to art, however, Lavanoux wholly favored including art with nonwhite biblical figures in both mission and Western churches. This essay argues that Liturgical Arts is a valuable source for insight into Euro-American views on inculturation immediately prior to Vatican II and the advance of liberation theology.","PeriodicalId":388614,"journal":{"name":"U.S. Catholic Historian","volume":"2 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":"132312207","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 origins of the Couple to Couple League (CCL) in the Archdiocese of Cincinnati date to 1972 when John and Sheila Kippley moved to Ohio and brought with them the newly- founded CCL, an organization committed to teaching and promoting Natural Family Planning. Drawing on archival research and ethnographic interviews with the Kippleys, this article posits that CCL's history is part of a twentieth-century intra-Catholic debate over what ought to define Catholic identity in the United States. The Kippleys founded CCL as a part of their commitment to being pro-Humanae Vitae Catholics. They largely defined their Catholicism by adherence to this papal teaching. This article argues that CCL's origins in Cincinnati illuminate how definitions of Catholic identity were reworked in the 1970s through Humanae Vitae's interpretations and relationships between the laity and hierarchy.
{"title":"Humanae Vitae, Natural Family Planning, and U.S. Catholic Identity: The Founding of the Couple to Couple League","authors":"K. Dugan","doi":"10.1353/cht.2021.0008","DOIUrl":"https://doi.org/10.1353/cht.2021.0008","url":null,"abstract":"Abstract:The origins of the Couple to Couple League (CCL) in the Archdiocese of Cincinnati date to 1972 when John and Sheila Kippley moved to Ohio and brought with them the newly- founded CCL, an organization committed to teaching and promoting Natural Family Planning. Drawing on archival research and ethnographic interviews with the Kippleys, this article posits that CCL's history is part of a twentieth-century intra-Catholic debate over what ought to define Catholic identity in the United States. The Kippleys founded CCL as a part of their commitment to being pro-Humanae Vitae Catholics. They largely defined their Catholicism by adherence to this papal teaching. This article argues that CCL's origins in Cincinnati illuminate how definitions of Catholic identity were reworked in the 1970s through Humanae Vitae's interpretations and relationships between the laity and hierarchy.","PeriodicalId":388614,"journal":{"name":"U.S. Catholic Historian","volume":"58 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-05-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126236630","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:Though established in Ohio, a free state, the Archdiocese of Cincinnati was immersed in slavery through its origins, clergy, religious orders, schools, and lay Catholics. This article explores the archdiocese's ties to slavery through its relationship with the Jesuits who assumed leadership of the diocesan institution of higher education, the Athenaeum, and renamed it St. Xavier College. It examines how the college's administrators sustained the school through direct and financial ties to slavery. Operating in a city beset by controversy—where nativism, debates over slavery and sectionalism, and anti-Catholicism intersected, Jesuits from Europe and the U.S., shaped by international, national, and local influences, responded to the region's growing racial and sectional tensions. Both individually and collectively, they harbored competing allegiances and opinions that were largely withheld from public discourse to prevent discord. St. Xavier College's Jesuits made choices cautiously and strategically to navigate regional and global contexts of their educational ministry.
{"title":"\"Without slaves and without assassins\": Antebellum Cincinnati, Transnational Jesuits, and the Challenges of Race and Slavery","authors":"Kelly L Schmidt","doi":"10.1353/cht.2021.0010","DOIUrl":"https://doi.org/10.1353/cht.2021.0010","url":null,"abstract":"Abstract:Though established in Ohio, a free state, the Archdiocese of Cincinnati was immersed in slavery through its origins, clergy, religious orders, schools, and lay Catholics. This article explores the archdiocese's ties to slavery through its relationship with the Jesuits who assumed leadership of the diocesan institution of higher education, the Athenaeum, and renamed it St. Xavier College. It examines how the college's administrators sustained the school through direct and financial ties to slavery. Operating in a city beset by controversy—where nativism, debates over slavery and sectionalism, and anti-Catholicism intersected, Jesuits from Europe and the U.S., shaped by international, national, and local influences, responded to the region's growing racial and sectional tensions. Both individually and collectively, they harbored competing allegiances and opinions that were largely withheld from public discourse to prevent discord. St. Xavier College's Jesuits made choices cautiously and strategically to navigate regional and global contexts of their educational ministry.","PeriodicalId":388614,"journal":{"name":"U.S. Catholic Historian","volume":"10 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-05-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121161833","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 Sisters of the Precious Blood came to West Central and Northwestern Ohio to minister to immigrant Catholics who began arriving by the 1830s. Many communities were predominately German Catholic, and religious sisters were considered best equipped to teach. As villages formed their own schools, many were attached to Catholic parishes, including some that benefited from common school funds. Consequently, many Sisters of the Precious Blood served as teachers in publicly-funded educational institutions. When schools expanded and merged in the early twentieth century, some Precious Blood Sisters found themselves in more diverse communities, with an increasing number of non-Catholics in the classroom. Some questioned the employment of sisters in state-supported schools, and court cases ensued. A test case against the school board in Fort Recovery required the Precious Blood Sisters' testimony. Although the court decided against the school board and required modification of the sisters' presence, they continued teaching in Ohio's public schools until the mid-1990s.
摘要:宝血修女会(Sisters of The Precious Blood)来到俄亥俄州中西部和西北部，为19世纪30年代开始抵达的移民天主教徒提供服务。许多社区主要是德国天主教徒，修女被认为是最有能力教书的人。当村庄成立自己的学校时，许多学校附属于天主教教区，包括一些受益于共同学校基金的教区。因此，许多宝血修女在公立教育机构担任教师。当学校在20世纪早期扩张和合并时，一些宝血姐妹会发现自己身处更加多样化的社区，教室里的非天主教徒越来越多。一些人质疑在公立学校雇佣姐妹，法庭案件接踵而至。在Fort Recovery，一个针对学校董事会的测试案件需要宝血姐妹的证词。虽然法院判决反对学校董事会，并要求修改姐妹俩的存在，但她们继续在俄亥俄州的公立学校教书，直到20世纪90年代中期。
{"title":"Public and Parochial: How the Sisters of the Precious Blood Shaped State-Funded Education in Ohio","authors":"M. Hess","doi":"10.1353/cht.2021.0011","DOIUrl":"https://doi.org/10.1353/cht.2021.0011","url":null,"abstract":"Abstract:The Sisters of the Precious Blood came to West Central and Northwestern Ohio to minister to immigrant Catholics who began arriving by the 1830s. Many communities were predominately German Catholic, and religious sisters were considered best equipped to teach. As villages formed their own schools, many were attached to Catholic parishes, including some that benefited from common school funds. Consequently, many Sisters of the Precious Blood served as teachers in publicly-funded educational institutions. When schools expanded and merged in the early twentieth century, some Precious Blood Sisters found themselves in more diverse communities, with an increasing number of non-Catholics in the classroom. Some questioned the employment of sisters in state-supported schools, and court cases ensued. A test case against the school board in Fort Recovery required the Precious Blood Sisters' testimony. Although the court decided against the school board and required modification of the sisters' presence, they continued teaching in Ohio's public schools until the mid-1990s.","PeriodicalId":388614,"journal":{"name":"U.S. Catholic Historian","volume":"11 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-05-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126170589","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:While Irish and Germans dominated Cincinnati's foreign-born population, an Italian minority formed during the latter nineteenth and early twentieth centuries. In 1890 the city's first Italian national parish, Sacro Cuore di Gesù was established, but not all Italians joined. Fearing the loss of Italian immigrants to Protestant evangelizers, Cincinnati Archbishop William Henry Elder asked the Sisters of Charity to establish a mission for serving Italians' spiritual and material needs. In response, two Italianborn Sisters of Charity, Sisters Blandina and Justina Segale, organized the Santa Maria Institute, a Catholic settlement house and social service center. As an extension of Santa Maria Institute, two new welfare centers (which became parishes) were formed in the 1920s: Our Lady of Mount Carmel in Walnut Hills and San Antonio di Padova in Fairmount. Through Santa Maria Institute and the city's three Italian parishes, the growing community of Italian immigrants was evangelized and received material aid, forging a close relationship between the Catholic faith and the Italians' new country.
摘要:当爱尔兰人和德国人在辛辛那提的外国出生人口中占主导地位时，意大利人在19世纪末和20世纪初形成了少数民族。1890年，该市的第一个意大利国家教区Sacro Cuore di Gesù成立，但并非所有意大利人都加入。由于担心意大利移民被新教传教士抢走，辛辛那提大主教威廉·亨利·埃尔德要求仁爱修女会建立一个服务于意大利人精神和物质需求的传教机构。作为回应，两个意大利出生的慈善修女，布兰迪娜修女和贾斯蒂娜修女，组织了圣玛丽亚研究所，一个天主教安置所和社会服务中心。作为圣玛利亚学院的延伸，在20世纪20年代成立了两个新的福利中心(后来成为教区):核桃山的卡梅尔山圣母和费尔蒙特的圣安东尼奥迪帕多瓦。通过圣玛丽亚学院(Santa Maria Institute)和该市的三个意大利教区，不断壮大的意大利移民社区得到了福音传播，并获得了物质援助，在天主教信仰和意大利人的新国家之间建立了密切的关系。
{"title":"From Welfare to Worship: The Sisters of Charity, the Santa Maria Institute, and the Founding of Cincinnati's Italian Parishes","authors":"M. Connolly","doi":"10.1353/cht.2021.0012","DOIUrl":"https://doi.org/10.1353/cht.2021.0012","url":null,"abstract":"Abstract:While Irish and Germans dominated Cincinnati's foreign-born population, an Italian minority formed during the latter nineteenth and early twentieth centuries. In 1890 the city's first Italian national parish, Sacro Cuore di Gesù was established, but not all Italians joined. Fearing the loss of Italian immigrants to Protestant evangelizers, Cincinnati Archbishop William Henry Elder asked the Sisters of Charity to establish a mission for serving Italians' spiritual and material needs. In response, two Italianborn Sisters of Charity, Sisters Blandina and Justina Segale, organized the Santa Maria Institute, a Catholic settlement house and social service center. As an extension of Santa Maria Institute, two new welfare centers (which became parishes) were formed in the 1920s: Our Lady of Mount Carmel in Walnut Hills and San Antonio di Padova in Fairmount. Through Santa Maria Institute and the city's three Italian parishes, the growing community of Italian immigrants was evangelized and received material aid, forging a close relationship between the Catholic faith and the Italians' new country.","PeriodicalId":388614,"journal":{"name":"U.S. Catholic Historian","volume":"39 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-05-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121576960","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:Monsignor Martin T. Gilligan, a member of the Holy See's diplomatic corps from Cincinnati, Ohio, was appointed secretary to China's first Papal Internuncio, Archbishop Antonio Riberi, when bilateral diplomatic relations were established between Rome and the Chinese Nationalist (Guomindang) government. Gilligan's correspondence from 1946 to 1953 records the government's successive defeats in the Chinese civil war, communism's growing strength, and the suffering of native Chinese and missionary clergy and religious. The Internuncio sent Gilligan to accompany the retreating Nationalist government and assist exiled clergy and religious entering Hong Kong. By 1952, the need to assist refugees declined, prompting a discernment that ultimately led Gilligan to resign from the Holy See's diplomatic service and return to the Archdiocese of Cincinnati.
摘要:在罗马与中国国民党政府建交之际，来自美国俄亥俄州辛辛那提市的圣座使团成员马丁·吉利根(Martin T. Gilligan)蒙席被任命为中国首任教廷大使里贝里(Antonio Riberi)大主教的秘书。从1946年到1953年，吉利根的通信记录了政府在中国内战中的连续失败，共产主义的力量不断增强，以及中国本土神职人员和宗教人士的苦难。教廷派吉利根陪同撤退的国民政府，并协助流亡神职人员和宗教人士进入香港。到1952年，援助难民的需求减少了，这促使吉利根最终辞去教廷外交职务，回到辛辛那提大主教管区。
{"title":"Monsignor Martin T. Gilligan's Diplomatic Mission and the Rise of Communism in China, 1946–1953","authors":"B. Wong","doi":"10.1353/cht.2021.0013","DOIUrl":"https://doi.org/10.1353/cht.2021.0013","url":null,"abstract":"Abstract:Monsignor Martin T. Gilligan, a member of the Holy See's diplomatic corps from Cincinnati, Ohio, was appointed secretary to China's first Papal Internuncio, Archbishop Antonio Riberi, when bilateral diplomatic relations were established between Rome and the Chinese Nationalist (Guomindang) government. Gilligan's correspondence from 1946 to 1953 records the government's successive defeats in the Chinese civil war, communism's growing strength, and the suffering of native Chinese and missionary clergy and religious. The Internuncio sent Gilligan to accompany the retreating Nationalist government and assist exiled clergy and religious entering Hong Kong. By 1952, the need to assist refugees declined, prompting a discernment that ultimately led Gilligan to resign from the Holy See's diplomatic service and return to the Archdiocese of Cincinnati.","PeriodicalId":388614,"journal":{"name":"U.S. Catholic Historian","volume":"30 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-05-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122469587","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 the common narrative of Catholic-Jewish relations in the twentieth century, the Second Vatican Council's Declaration on the Relation of the Church to Non-Christian Religions (Nostra Aetate) is considered the beginning of an era of mutual respect. But Nostra Aetate was not of equal importance everywhere. The example of Cincinnati, Ohio, demonstrates how Catholics and Jews had largely set their religious differences aside to focus on joint contributions to civic life. While Catholics and Jews differed sharply on the relationship between state and religion and the First Amendment's correct interpretation, they found common cause to work together in addressing centuries-old discrimination against African Americans. This case study of Jewish-Catholic relations shows that local histories, local problems, and local solutions can tell historians more about interfaith relations than global theological declarations.
{"title":"No Revolution in Cincinnati: Jewish-Catholic Relations in the Era of Vatican II","authors":"Michael Skaggs","doi":"10.1353/cht.2021.0007","DOIUrl":"https://doi.org/10.1353/cht.2021.0007","url":null,"abstract":"Abstract:In the common narrative of Catholic-Jewish relations in the twentieth century, the Second Vatican Council's Declaration on the Relation of the Church to Non-Christian Religions (Nostra Aetate) is considered the beginning of an era of mutual respect. But Nostra Aetate was not of equal importance everywhere. The example of Cincinnati, Ohio, demonstrates how Catholics and Jews had largely set their religious differences aside to focus on joint contributions to civic life. While Catholics and Jews differed sharply on the relationship between state and religion and the First Amendment's correct interpretation, they found common cause to work together in addressing centuries-old discrimination against African Americans. This case study of Jewish-Catholic relations shows that local histories, local problems, and local solutions can tell historians more about interfaith relations than global theological declarations.","PeriodicalId":388614,"journal":{"name":"U.S. Catholic Historian","volume":"39 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-05-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121114389","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 population of the American West—defined here as the states west of the Missouri River, including Alaska and Hawaii—grew dramatically during the twentieth century. Lured by product demand, tourism, improved transportation, and heavy federal government investment, Americans flocked to these states, especially California and Texas. This demographic surge led to an increase in the numbers of Catholics in the West and an explosion of new dioceses. As the West grew, the Vatican took notice. Correspondence between authorities in Rome and U.S. bishops reflect Western Catholicism's growth and transnational identity but also evidence the particular challenges of Catholic expansion. This essay maps the West's dramatic growth and Rome's response, bringing to Western historians' attention the significance of the region's Catholic presence and providing a lens for better understanding the American West's social and cultural experience.
{"title":"The Catholic Church in the Twentieth-Century American West: Spatial Realities, Demographic Growth, and Roman Observations","authors":"S. Avella","doi":"10.1353/CHT.2021.0005","DOIUrl":"https://doi.org/10.1353/CHT.2021.0005","url":null,"abstract":"Abstract:The population of the American West—defined here as the states west of the Missouri River, including Alaska and Hawaii—grew dramatically during the twentieth century. Lured by product demand, tourism, improved transportation, and heavy federal government investment, Americans flocked to these states, especially California and Texas. This demographic surge led to an increase in the numbers of Catholics in the West and an explosion of new dioceses. As the West grew, the Vatican took notice. Correspondence between authorities in Rome and U.S. bishops reflect Western Catholicism's growth and transnational identity but also evidence the particular challenges of Catholic expansion. This essay maps the West's dramatic growth and Rome's response, bringing to Western historians' attention the significance of the region's Catholic presence and providing a lens for better understanding the American West's social and cultural experience.","PeriodicalId":388614,"journal":{"name":"U.S. Catholic Historian","volume":"13 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-02-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131899599","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:Mexico's Catholic hierarchy partnered with U.S. bishops in sending Mexican priests to minister to braceros (short-term Mexican contract workers) who relocated during summers to the Midwest, especially Ohio and Michigan, to work in agriculture. Based on recently-uncovered letters, this essay concentrates on the experience of these bracero-misioneros. In ministering to Spanish-speaking migrants from both Mexico and the U.S., the priests usually approved of those from Mexico while questioning the religiosity of U.S.-based Mexican migrants. The priests' seasonal visits over nine summers (1953–1961) strengthened migrant ministry and Spanish-speaking apostolates as diocesan clergy and laypeople grew familiar with the migrants' needs.
{"title":"Mexican Priests and Migrant Ministry in the Midwest, 1953–1961","authors":"D. Kanter","doi":"10.1353/CHT.2021.0004","DOIUrl":"https://doi.org/10.1353/CHT.2021.0004","url":null,"abstract":"Abstract:Mexico's Catholic hierarchy partnered with U.S. bishops in sending Mexican priests to minister to braceros (short-term Mexican contract workers) who relocated during summers to the Midwest, especially Ohio and Michigan, to work in agriculture. Based on recently-uncovered letters, this essay concentrates on the experience of these bracero-misioneros. In ministering to Spanish-speaking migrants from both Mexico and the U.S., the priests usually approved of those from Mexico while questioning the religiosity of U.S.-based Mexican migrants. The priests' seasonal visits over nine summers (1953–1961) strengthened migrant ministry and Spanish-speaking apostolates as diocesan clergy and laypeople grew familiar with the migrants' needs.","PeriodicalId":388614,"journal":{"name":"U.S. Catholic Historian","volume":"29 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-02-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128295523","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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