{"title":"L'épiscopat français à l'époque concordataire (1802-1905): Origines, formation, nomination by Jacques-Olivier Boudon (review)","authors":"G. D. B. de Sauvigny","doi":"10.1353/cat.1998.0075","DOIUrl":"https://doi.org/10.1353/cat.1998.0075","url":null,"abstract":"","PeriodicalId":44384,"journal":{"name":"CATHOLIC HISTORICAL REVIEW","volume":"84 1","pages":"127 - 129"},"PeriodicalIF":0.1,"publicationDate":"2016-10-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/cat.1998.0075","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"66396361","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Spanish Apostolate. Diaz-Stevens' study is not the last word on the Puerto Ricans and the Archdiocese of New York, but it is a valuable contribution to die subject. In conjunction with it, one might also care to read Robert Stern's own account, "Evolution of Hispanic Ministry in the New York Archdiocese," in Hispanics in New York: Religious, Cultural and SocialExperiences, edited by Ruth Doyle and Olga Scarpetta, 2nd ed. (New York: Office of Pastoral Research and Planning of the Archdiocese of New York, 1989), pp. 305-389·
{"title":"From Framework to Freedom: A History of the Sister Formation Conference by Marjorie Noterman Beane (review)","authors":"J. Bland","doi":"10.1353/cat.1995.0012","DOIUrl":"https://doi.org/10.1353/cat.1995.0012","url":null,"abstract":"Spanish Apostolate. Diaz-Stevens' study is not the last word on the Puerto Ricans and the Archdiocese of New York, but it is a valuable contribution to die subject. In conjunction with it, one might also care to read Robert Stern's own account, \"Evolution of Hispanic Ministry in the New York Archdiocese,\" in Hispanics in New York: Religious, Cultural and SocialExperiences, edited by Ruth Doyle and Olga Scarpetta, 2nd ed. (New York: Office of Pastoral Research and Planning of the Archdiocese of New York, 1989), pp. 305-389·","PeriodicalId":44384,"journal":{"name":"CATHOLIC HISTORICAL REVIEW","volume":"81 1","pages":"121 - 123"},"PeriodicalIF":0.1,"publicationDate":"2016-10-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/cat.1995.0012","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"66396642","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Comparing the history of the Catholic Church in Australia and the United States, John Tracy Ellis noted, "In both communities an environment unfriendly to their religious faith nurtured a separatist spirit which varied according to time and place but which in general bred a so-called ghetto mentality."1 The Catholic "ghetto" was sustained to a considerable extent by the establishment of denominationally-based organizations and institutions which reinforced the Catholic worldview and reduced the need for Catholics to associate with non-Catholics in
{"title":"Catholic Religious Identity and Social Integration in Interwar New Zealand","authors":"Christopher J. van der Krogt","doi":"10.1353/cat.2000.0115","DOIUrl":"https://doi.org/10.1353/cat.2000.0115","url":null,"abstract":"Comparing the history of the Catholic Church in Australia and the United States, John Tracy Ellis noted, \"In both communities an environment unfriendly to their religious faith nurtured a separatist spirit which varied according to time and place but which in general bred a so-called ghetto mentality.\"1 The Catholic \"ghetto\" was sustained to a considerable extent by the establishment of denominationally-based organizations and institutions which reinforced the Catholic worldview and reduced the need for Catholics to associate with non-Catholics in","PeriodicalId":44384,"journal":{"name":"CATHOLIC HISTORICAL REVIEW","volume":"86 1","pages":"47 - 65"},"PeriodicalIF":0.1,"publicationDate":"2016-10-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/cat.2000.0115","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"66396768","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
When the infamous outbreak of violence against Germany's Jews that became known as Kristallnacht shattered much more than just the store windows of Jews, Edith Stein was not surprised. In spite of the real spiritual joy she felt earlier on April 21, 1938, when she made her profession of final vows, for many months in that year which preceded the outbreak ofWorld War II she had kept an apprehensive eye on a progression of threatening events all around her and her family.1 She was much aware of a strident crescendo of unjust persecution within her country that would soon spread far beyond German borders. But she had hopes, too, and quickly put together plans to move out of harm's way.
{"title":"Newly Refound Transfer Document of Edith Stein","authors":"J. Sullivan","doi":"10.1353/cat.1995.0085","DOIUrl":"https://doi.org/10.1353/cat.1995.0085","url":null,"abstract":"When the infamous outbreak of violence against Germany's Jews that became known as Kristallnacht shattered much more than just the store windows of Jews, Edith Stein was not surprised. In spite of the real spiritual joy she felt earlier on April 21, 1938, when she made her profession of final vows, for many months in that year which preceded the outbreak ofWorld War II she had kept an apprehensive eye on a progression of threatening events all around her and her family.1 She was much aware of a strident crescendo of unjust persecution within her country that would soon spread far beyond German borders. But she had hopes, too, and quickly put together plans to move out of harm's way.","PeriodicalId":44384,"journal":{"name":"CATHOLIC HISTORICAL REVIEW","volume":"81 1","pages":"398 - 402"},"PeriodicalIF":0.1,"publicationDate":"2016-10-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/cat.1995.0085","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"66396708","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This splendid edition of Cotton Mather's ambitious natural theology demonstrates one way Puritanism embraced the Enlightenment in Europe. The argument from design, which buttressed natural theology, depended upon empirical observation of natural processes for its assertion that God existed. Like the 'New Science' in Europe, it presumed that like effects proceeded from like causes, Isaac Newton's second rule of reasoning in the Principia. Yet, in its preoccupation with final cause, the argument from design shared more with the Peripatetics than with the experimental philosophers of the seventeenth century. As both Galileo and Bacon warned, teleology too often became tautology. Still, within the swirling cross-currents of the Enlightenment in Britain and eventually in America as well, the logical structures of natural theology often cut across religious boundaries. Orthodox clerics and heterodox pamphleteers often shared fundamental assumptions. Mather's embrace of arguments also invoked by Deists need not compromise his Puritanism.
{"title":"The Christian Philosopher by Cotton Mather (review)","authors":"D. L. Le Mahieu","doi":"10.1353/cat.1995.0006","DOIUrl":"https://doi.org/10.1353/cat.1995.0006","url":null,"abstract":"This splendid edition of Cotton Mather's ambitious natural theology demonstrates one way Puritanism embraced the Enlightenment in Europe. The argument from design, which buttressed natural theology, depended upon empirical observation of natural processes for its assertion that God existed. Like the 'New Science' in Europe, it presumed that like effects proceeded from like causes, Isaac Newton's second rule of reasoning in the Principia. Yet, in its preoccupation with final cause, the argument from design shared more with the Peripatetics than with the experimental philosophers of the seventeenth century. As both Galileo and Bacon warned, teleology too often became tautology. Still, within the swirling cross-currents of the Enlightenment in Britain and eventually in America as well, the logical structures of natural theology often cut across religious boundaries. Orthodox clerics and heterodox pamphleteers often shared fundamental assumptions. Mather's embrace of arguments also invoked by Deists need not compromise his Puritanism.","PeriodicalId":44384,"journal":{"name":"CATHOLIC HISTORICAL REVIEW","volume":"81 1","pages":"100 - 100"},"PeriodicalIF":0.1,"publicationDate":"2016-10-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/cat.1995.0006","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"66396584","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
War in so far as they pitted the advocates of "state rights" (die Sonderbund') against the more progressive advocates of a stronger federal union. The eventual result of the latter's quick victory was a series of constitutional revisions which rendered Switzerland a stronger, more stable country. Another historical analogy comes to mind, namely, the Kulturkampf, the state-church conflict which raged in Prussia in the 1870's. This, too, was a constitutional struggle which started with sectarian overtones. The issues which triggered the conflict in Switzerland were religious: the secularization of monasteries in a Protestant canton; an invitation to the radical Protestant biblical exegete, David Strauss, to teach in Zurich; and, in response, an invitation to the Jesuits to find a new home in Lucerne, which was the heart of the Sonderbund. Remak notes that in those days the Jesuits did not conjure up visions of civil rights, hospitals, and universities and then adds (in something of a non sequitur) that "Father Hesburg and Notre Dame's Fighting Irish were a century and a continent away."
{"title":"Anatomy of a Controversy: The Debate over \"Essays and Reviews,\" 1860-1864 By Josef L. Altholz (review)","authors":"J. V. von Arx","doi":"10.1353/cat.1995.0112","DOIUrl":"https://doi.org/10.1353/cat.1995.0112","url":null,"abstract":"War in so far as they pitted the advocates of \"state rights\" (die Sonderbund') against the more progressive advocates of a stronger federal union. The eventual result of the latter's quick victory was a series of constitutional revisions which rendered Switzerland a stronger, more stable country. Another historical analogy comes to mind, namely, the Kulturkampf, the state-church conflict which raged in Prussia in the 1870's. This, too, was a constitutional struggle which started with sectarian overtones. The issues which triggered the conflict in Switzerland were religious: the secularization of monasteries in a Protestant canton; an invitation to the radical Protestant biblical exegete, David Strauss, to teach in Zurich; and, in response, an invitation to the Jesuits to find a new home in Lucerne, which was the heart of the Sonderbund. Remak notes that in those days the Jesuits did not conjure up visions of civil rights, hospitals, and universities and then adds (in something of a non sequitur) that \"Father Hesburg and Notre Dame's Fighting Irish were a century and a continent away.\"","PeriodicalId":44384,"journal":{"name":"CATHOLIC HISTORICAL REVIEW","volume":"81 1","pages":"454 - 455"},"PeriodicalIF":0.1,"publicationDate":"2016-10-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/cat.1995.0112","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"66396397","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The first parish was opened on Doty Island in the Fox River Valley city of Menasha. Although Morini's text does not mention it, one can surmise that the pastoral needs of the largely German and Irish Menasha community were only imperfectly met by the Italian Servîtes—even through a Tyrolese confrere was brought in to assist. Although there was no evidence that theywere rejected for being Italians, it is clear that the friars wanted to be working with Italians, whose numbers were beginning to grow throughout the MiddleWest. In 1874, at the urging of the Prior General, Morini began his mission among the growing Italian population scattered throughout Chicago. The administrator of the diocese, Bishop Thomas Foley, welcomed Morini, grateful to have some help in dealing with the erratically observant Italians. Foley's attitude toward his Italian co-religionists was revealed in a comment passed to Morini after the Servite had preached a successful mission to them: "Now that they are all in the grace of God, drown them all in the river before they lose it" (p. 77). With Foley's encouragement, land was purchased for what would later become the Basilica of Our Lady of Sorrows, a church famous in Chicago Catholic life for the huge crowds it drew in the thirties and forties to its fabled Novena to the Sorrowful
{"title":"A Migrant Missionary Story: The Autobiography of Giacomo Gambera ed. by Mary Elizabeth Brown (review)","authors":"Salvatore J. La Gumina","doi":"10.1353/cat.1996.0010","DOIUrl":"https://doi.org/10.1353/cat.1996.0010","url":null,"abstract":"The first parish was opened on Doty Island in the Fox River Valley city of Menasha. Although Morini's text does not mention it, one can surmise that the pastoral needs of the largely German and Irish Menasha community were only imperfectly met by the Italian Servîtes—even through a Tyrolese confrere was brought in to assist. Although there was no evidence that theywere rejected for being Italians, it is clear that the friars wanted to be working with Italians, whose numbers were beginning to grow throughout the MiddleWest. In 1874, at the urging of the Prior General, Morini began his mission among the growing Italian population scattered throughout Chicago. The administrator of the diocese, Bishop Thomas Foley, welcomed Morini, grateful to have some help in dealing with the erratically observant Italians. Foley's attitude toward his Italian co-religionists was revealed in a comment passed to Morini after the Servite had preached a successful mission to them: \"Now that they are all in the grace of God, drown them all in the river before they lose it\" (p. 77). With Foley's encouragement, land was purchased for what would later become the Basilica of Our Lady of Sorrows, a church famous in Chicago Catholic life for the huge crowds it drew in the thirties and forties to its fabled Novena to the Sorrowful","PeriodicalId":44384,"journal":{"name":"CATHOLIC HISTORICAL REVIEW","volume":"82 1","pages":"311 - 313"},"PeriodicalIF":0.1,"publicationDate":"2016-10-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/cat.1996.0010","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"66396569","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
As she did in her previous study, AlwaysAmong Us: Images of the Poor in Zwingli's Zurich (Cambridge, 1990), LeeWandel has once anew focused on the role symbols play in the creation and transformation of culture. More spectficaUy, she has again called attention to the centrality of symbol and ritual in the unfolding of the Reformation. Sixteenth-century Protestants and CathoUcs knew that iconoclasm was not simply a byproduct of the Reformation, or a violent spasm, but its very essence.With this book, LeeWandel has brought us one step closer to recovering this once-lost perspective.
{"title":"William Tyndale: A Biography by David Daniell (review)","authors":"A. O'donnell","doi":"10.1353/cat.1996.0191","DOIUrl":"https://doi.org/10.1353/cat.1996.0191","url":null,"abstract":"As she did in her previous study, AlwaysAmong Us: Images of the Poor in Zwingli's Zurich (Cambridge, 1990), LeeWandel has once anew focused on the role symbols play in the creation and transformation of culture. More spectficaUy, she has again called attention to the centrality of symbol and ritual in the unfolding of the Reformation. Sixteenth-century Protestants and CathoUcs knew that iconoclasm was not simply a byproduct of the Reformation, or a violent spasm, but its very essence.With this book, LeeWandel has brought us one step closer to recovering this once-lost perspective.","PeriodicalId":44384,"journal":{"name":"CATHOLIC HISTORICAL REVIEW","volume":"82 1","pages":"704 - 706"},"PeriodicalIF":0.1,"publicationDate":"2016-10-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/cat.1996.0191","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"66396632","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Catholicism came to the Arkansas territory with the expedition of Hernando de Soto in 1541. Until the territory passed under the control of the United States in 1803, the Church was under Spanish and French ecclesiastical jurisdiction. During this "colonial" period it barely survived. There was little religious activity, small population, few clergy, immense distances, and slow travel. Yet a Catholic presence was preserved. Once a part of the United States, die Church in Arkansas had to start anew. Most settlers in the Early National period were English-speaking Protestants, and Arkansas became a state which even now has a Catholic population of only about three percent of the total population.
{"title":"Mission and Memory: A History of the Catholic Church in Arkansas by James M. Woods (review)","authors":"Hugh Assenmacher","doi":"10.1353/cat.1995.0113","DOIUrl":"https://doi.org/10.1353/cat.1995.0113","url":null,"abstract":"Catholicism came to the Arkansas territory with the expedition of Hernando de Soto in 1541. Until the territory passed under the control of the United States in 1803, the Church was under Spanish and French ecclesiastical jurisdiction. During this \"colonial\" period it barely survived. There was little religious activity, small population, few clergy, immense distances, and slow travel. Yet a Catholic presence was preserved. Once a part of the United States, die Church in Arkansas had to start anew. Most settlers in the Early National period were English-speaking Protestants, and Arkansas became a state which even now has a Catholic population of only about three percent of the total population.","PeriodicalId":44384,"journal":{"name":"CATHOLIC HISTORICAL REVIEW","volume":"81 1","pages":"107 - 108"},"PeriodicalIF":0.1,"publicationDate":"2016-10-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/cat.1995.0113","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"66396522","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
which his immediate sources refer to by its differing Hebrew (n. 135) and Septuagint (n. 136) numbering. One could perhaps excuse an ancient historian— even a very good one—for missing this kind of technical, patristic detail, for using Migne or Mansi when newer and better editions exist, or for confusing Pope Leo with a usurper of the previous century (n. 6 on p. 162, where the pope "absent from"—actually not given a separate entry in—the New Catholic Encyclopedia is not "saint and bishop Leo," but the antipope Felix II). But it is precisely because Late Antiquity must be studied with disciplines that have traditionally had little to do with one another that problems like the relationship of paganism and Christianity in the fourth through eighth centuries still far elude our understanding. MacMullen's book brings much to the surface: a careful reading will repay any reader interested in the subject.
{"title":"Saints' Lives and the Rhetoric of Gender. Male and Female in Merovingian Hagiography by John Kitchen (review)","authors":"Raymond Van Dam","doi":"10.1353/cat.1999.0227","DOIUrl":"https://doi.org/10.1353/cat.1999.0227","url":null,"abstract":"which his immediate sources refer to by its differing Hebrew (n. 135) and Septuagint (n. 136) numbering. One could perhaps excuse an ancient historian— even a very good one—for missing this kind of technical, patristic detail, for using Migne or Mansi when newer and better editions exist, or for confusing Pope Leo with a usurper of the previous century (n. 6 on p. 162, where the pope \"absent from\"—actually not given a separate entry in—the New Catholic Encyclopedia is not \"saint and bishop Leo,\" but the antipope Felix II). But it is precisely because Late Antiquity must be studied with disciplines that have traditionally had little to do with one another that problems like the relationship of paganism and Christianity in the fourth through eighth centuries still far elude our understanding. MacMullen's book brings much to the surface: a careful reading will repay any reader interested in the subject.","PeriodicalId":44384,"journal":{"name":"CATHOLIC HISTORICAL REVIEW","volume":"29 1","pages":"597 - 598"},"PeriodicalIF":0.1,"publicationDate":"2016-10-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/cat.1999.0227","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"66397155","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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