This book arrives on the academic scene in timely fashion. The existing English-language histories of Latino Catholics, often listed with the less fashionable “Hispanic Catholics,” are either highly focused on one specific locality or can be contained only in multiple volumes. Examples of the first type are Angélico Chávez’ classic Our Lady of the Conquest about New Mexico (1948) and Ana María Díaz-Stevens’ Oxcart Catholicism about Puerto Ricans in New York,which won the Cushwa Prize in 1993. Into the second type fall the threevolume series out of Notre Dame,edited by Jay Dolan.David A.Badillo has written a worthwhile history of Latino Catholics that includes ample reference to these other works but manages to condense it into one volume of 275 pages. Because it would have been impossible to cover every historical aspect, Badillo has wisely chosen to examine specific events at key moments in United States and Catholic history. Instead of a kind of tourist guide to Latino Catholic history trying to cover everything in a sort of once-over flight, Badillo has written a book that provides open windows to a theme of growing importance. The result is clearly superior to the kind of brief summaries of people and places that would have robbed history of much of its complexities.The reader is led to understand the roots of Latino Catholic identity by an examination of its Iberian and Latin American origins before nineteenth-century invasions by United States’ troops raised the Stars and Stripes over the people’s heads. Iberian-American Catholicism still reigned in our hearts, however, and Badillo does not shy from explaining the dilemma of a Catholicism based in the United States that was asked to Americanize the conquered in the Latino homelands as it was already Americanizing the immigrants from Europe. It is my experience that there is considerable intellectual resistance to the idea that Latinos and Latinas are principally “conquered peoples” rather than “immigrants seeking the American Dream.” Perhaps the resistance can be blamed on a reluctance to judge the United States as guilty of imperialism, but this point is crucial to a non-politicized understanding of church history. Badillo handles this difficult statement about as well as I have seen, being neither too partisan in his judgments nor too shallow in his criticisms.
这本书及时地出现在学术舞台上。现存的拉丁裔天主教徒的英语历史，通常与不太流行的“西班牙裔天主教徒”并列，要么高度集中在一个特定的地方，要么只能包含在多个卷中。第一种类型的例子是angsamico Chávez关于新墨西哥的经典作品《征服的圣母》(1948年)和Ana María Díaz-Stevens关于波多黎各人在纽约的《牛车天主教》(1993年获得库什瓦奖)。第二种类型是由杰伊·多兰编辑的《巴黎圣母院》三部曲。大卫·a·巴迪洛(David a . badillo)写了一部很有价值的拉丁裔天主教徒历史，其中包括大量参考其他作品，但他设法将其浓缩成一卷275页的书。由于不可能涵盖每一个历史方面，巴迪洛明智地选择了研究美国和天主教历史上关键时刻的特定事件。巴迪洛并没有像一本拉丁天主教历史的旅游指南那样，试图以一种简略的方式涵盖所有内容，而是写了一本为一个日益重要的主题打开了窗户的书。这种结果显然优于对人物和地点的简短总结，因为这种总结会剥夺历史的许多复杂性。在19世纪美国军队入侵西班牙，将星条旗举过人们的头顶之前，通过对拉丁裔天主教徒身份的伊比利亚和拉丁美洲起源的考察，读者可以理解拉丁裔天主教徒身份的根源。然而，伊比利亚-美国天主教仍然在我们的心中占据统治地位，巴迪洛并不羞于解释以美国为基地的天主教的困境，它被要求将拉丁美洲家园的征服者美国化，就像它已经将来自欧洲的移民美国化一样。根据我的经验，认为拉丁美洲人和拉丁裔人主要是“被征服的民族”，而不是“追求美国梦的移民”，在思想上有相当大的阻力。也许这种抵制可以归咎于不愿将美国视为帝国主义的罪人，但这一点对于非政治化地理解教会历史至关重要。巴迪洛对这一困难陈述的处理和我所见过的一样好，他的判断既不过于党派化，也不过于肤浅。
{"title":"Latinos and the New Immigrant Church (review)","authors":"Antonio M Stevens Arroyo","doi":"10.1353/cat.2007.0316","DOIUrl":"https://doi.org/10.1353/cat.2007.0316","url":null,"abstract":"This book arrives on the academic scene in timely fashion. The existing English-language histories of Latino Catholics, often listed with the less fashionable “Hispanic Catholics,” are either highly focused on one specific locality or can be contained only in multiple volumes. Examples of the first type are Angélico Chávez’ classic Our Lady of the Conquest about New Mexico (1948) and Ana María Díaz-Stevens’ Oxcart Catholicism about Puerto Ricans in New York,which won the Cushwa Prize in 1993. Into the second type fall the threevolume series out of Notre Dame,edited by Jay Dolan.David A.Badillo has written a worthwhile history of Latino Catholics that includes ample reference to these other works but manages to condense it into one volume of 275 pages. Because it would have been impossible to cover every historical aspect, Badillo has wisely chosen to examine specific events at key moments in United States and Catholic history. Instead of a kind of tourist guide to Latino Catholic history trying to cover everything in a sort of once-over flight, Badillo has written a book that provides open windows to a theme of growing importance. The result is clearly superior to the kind of brief summaries of people and places that would have robbed history of much of its complexities.The reader is led to understand the roots of Latino Catholic identity by an examination of its Iberian and Latin American origins before nineteenth-century invasions by United States’ troops raised the Stars and Stripes over the people’s heads. Iberian-American Catholicism still reigned in our hearts, however, and Badillo does not shy from explaining the dilemma of a Catholicism based in the United States that was asked to Americanize the conquered in the Latino homelands as it was already Americanizing the immigrants from Europe. It is my experience that there is considerable intellectual resistance to the idea that Latinos and Latinas are principally “conquered peoples” rather than “immigrants seeking the American Dream.” Perhaps the resistance can be blamed on a reluctance to judge the United States as guilty of imperialism, but this point is crucial to a non-politicized understanding of church history. Badillo handles this difficult statement about as well as I have seen, being neither too partisan in his judgments nor too shallow in his criticisms.","PeriodicalId":44384,"journal":{"name":"CATHOLIC HISTORICAL REVIEW","volume":"93 1","pages":"729 - 730"},"PeriodicalIF":0.1,"publicationDate":"2007-08-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/cat.2007.0316","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"66398129","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}
{"title":"Race, Religion, Region: Landscapes of Encounter in the American West (review)","authors":"Frank van Nuys","doi":"10.1353/cat.2007.0293","DOIUrl":"https://doi.org/10.1353/cat.2007.0293","url":null,"abstract":"","PeriodicalId":44384,"journal":{"name":"CATHOLIC HISTORICAL REVIEW","volume":"93 1","pages":"718 - 719"},"PeriodicalIF":0.1,"publicationDate":"2007-08-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/cat.2007.0293","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"66398091","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}
life, McGuire’s careful balancing act is, I would judge, successful. Somewhat less successful, however, is the balance he achieves between the depth and rigor of his analyses of Gerson’s own writings and his somewhat uneven handling of the contextual background against which they are seen. Thus it is impossible to grasp the full significance of Gerson’s clash with Gorel on the matter of mendicant privileges without seeing it in the context of the great mendicant-secular controversy at Paris in the 1250’s or the seventeenth-century struggle in France to vindicate the divinely-established hierarchical status of the parochial clergy. Nor can it convincingly be claimed that “Gerson’s last contributions at Constance have for the most part been ignored” (p. 281). After all, the first blow struck in the great war of words surrounding the Venetian interdict of 1606 was the republication in Italian translation of two of Gerson’s tracts from 1418—his Resolutio circa materiam excommunicationum et irregularitatum and his De sententia pastoris semper tenenda.That blow was struck by the acerbic Venetian theologian Paolo Sarpi, and it had the effect of drawing down on him (and on the memory of Gerson) the ire of none other than Cardinal Robert Bellarmine. Nor, again, is it altogether accurate to assert that after 1706 Gerson was to become something of a parochial figure, “celebrated by French academics and more or less forgotten elsewhere” (p. 318). He figures large, after all, in the De statu ecclesiae which the auxiliary bishop of Trier (writing under the pseudonym of “Febronius”) was to publish in 1763 and which was soon to be a best seller, circulated all over Europe in German, French, Italian, Spanish, and Portuguese translations. Nor was Gerson unknown to the recusant “Anglo-Gallicans” of late-eighteenth-century England or, across the Atlantic, to their “Cisalpine” fellow-travellers in the newly-independent United States.
在我看来，麦奎尔小心翼翼的平衡之举是成功的。然而，他在分析格尔森个人作品的深度和严谨性，以及对这些作品所处背景的不太平衡的处理之间取得了平衡，这一点有些不太成功。因此，如果不把格尔森与戈雷尔在修道僧特权问题上的冲突放在1250年代巴黎的修道僧与世俗之间的大争论或17世纪法国为维护神圣建立的教区神职人员等级地位而进行的斗争的背景下，就不可能理解它的全部意义。也不能令人信服地声称“格尔森在康斯坦茨的最后贡献大部分被忽略了”(第281页)。毕竟，围绕1606年威尼斯禁教令展开的巨大论战的第一个打击，是格尔森1418年的两本小册子的意大利语译本的重印——他的《决议》(resolution circa materiam excommunicationum et irregularitatum)和他的《牧师终身封禁》(De sententia pastoris semper tenenda)。这一打击是尖刻的威尼斯神学家保罗·萨尔皮(Paolo Sarpi)发起的，结果引起了他(以及格尔森的记忆)红衣主教罗伯特·贝拉明(Robert Bellarmine)的愤怒。同样，断言格尔森在1706年之后成为了一个小范围的人物，“受到法国学术界的赞扬，而在其他地方或多或少被遗忘”也不完全准确(第318页)。毕竟，他在1763年特里尔辅理主教(以“Febronius”的笔名写作)出版的《论教会地位》一书中占据了重要地位，这本书很快成为畅销书，以德语、法语、意大利语、西班牙语和葡萄牙语的译本在欧洲各地流传。18世纪晚期英国那些不情愿的“盎格鲁-高卢人”，以及大西洋对岸新独立的美国那些“阿尔卑斯山脉”的同道中人，对格尔森也不是一无所知。
{"title":"Ordensreform und Konziliarismus: Der Franziskanerprovinzial Matthias Döring (1427-1461) (review)","authors":"Bert Roest","doi":"10.1353/cat.2007.0128","DOIUrl":"https://doi.org/10.1353/cat.2007.0128","url":null,"abstract":"life, McGuire’s careful balancing act is, I would judge, successful. Somewhat less successful, however, is the balance he achieves between the depth and rigor of his analyses of Gerson’s own writings and his somewhat uneven handling of the contextual background against which they are seen. Thus it is impossible to grasp the full significance of Gerson’s clash with Gorel on the matter of mendicant privileges without seeing it in the context of the great mendicant-secular controversy at Paris in the 1250’s or the seventeenth-century struggle in France to vindicate the divinely-established hierarchical status of the parochial clergy. Nor can it convincingly be claimed that “Gerson’s last contributions at Constance have for the most part been ignored” (p. 281). After all, the first blow struck in the great war of words surrounding the Venetian interdict of 1606 was the republication in Italian translation of two of Gerson’s tracts from 1418—his Resolutio circa materiam excommunicationum et irregularitatum and his De sententia pastoris semper tenenda.That blow was struck by the acerbic Venetian theologian Paolo Sarpi, and it had the effect of drawing down on him (and on the memory of Gerson) the ire of none other than Cardinal Robert Bellarmine. Nor, again, is it altogether accurate to assert that after 1706 Gerson was to become something of a parochial figure, “celebrated by French academics and more or less forgotten elsewhere” (p. 318). He figures large, after all, in the De statu ecclesiae which the auxiliary bishop of Trier (writing under the pseudonym of “Febronius”) was to publish in 1763 and which was soon to be a best seller, circulated all over Europe in German, French, Italian, Spanish, and Portuguese translations. Nor was Gerson unknown to the recusant “Anglo-Gallicans” of late-eighteenth-century England or, across the Atlantic, to their “Cisalpine” fellow-travellers in the newly-independent United States.","PeriodicalId":44384,"journal":{"name":"CATHOLIC HISTORICAL REVIEW","volume":"71 1","pages":"161 - 163"},"PeriodicalIF":0.1,"publicationDate":"2007-03-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/cat.2007.0128","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"66397751","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}
enables him to chart the developing interplay between it and church history, one of the most significant factors in the last century: we can no longer study the latter in blissful isolation, but must let texts and sites, theologians, historians, and archaeologists, interact. His judgments are generally fair, if he can be critical. Harnack he sees as making a fundamental contribution to the study of church history, taking it far beyond the confines of dusty doctrine, if no archaeologist. Lietzmann he presents, again like Harnack, as a staunch Lutheran and a man of the Church, who not only successfully combined a study of history, archaeology, and liturgy, but also was responsible for some key series of scholarly aids covering both the New Testament and the early Church.The lesserknown Gsell is rightly lauded for his painstaking and uniquely valuable contribution to the history, geography, and archaeology of early Christian North Africa, and useful detail of later scholarly developments in the field is supplied. Ramsay’s pioneering work in Asia Minor and Phrygia and its continuing relevance, despite his dated political judgments, are duly recognized. Duchesne’s judicious balance between history and the development of doctrine, despite his bitter struggles with Roman Catholic authority, and his recent rehabilitation, are sympathetically sketched. Finally Baynes’ contributions to patristic as well as Byzantine scholarship are sympathetically presented.
{"title":"Die Vorstellung vom Norden und der Eurozentrismus. Eine Auswertung der patristischen und mittelalterlichen Literatur (review)","authors":"Patrick Gautier Dalché","doi":"10.1353/cat.2007.0013","DOIUrl":"https://doi.org/10.1353/cat.2007.0013","url":null,"abstract":"enables him to chart the developing interplay between it and church history, one of the most significant factors in the last century: we can no longer study the latter in blissful isolation, but must let texts and sites, theologians, historians, and archaeologists, interact. His judgments are generally fair, if he can be critical. Harnack he sees as making a fundamental contribution to the study of church history, taking it far beyond the confines of dusty doctrine, if no archaeologist. Lietzmann he presents, again like Harnack, as a staunch Lutheran and a man of the Church, who not only successfully combined a study of history, archaeology, and liturgy, but also was responsible for some key series of scholarly aids covering both the New Testament and the early Church.The lesserknown Gsell is rightly lauded for his painstaking and uniquely valuable contribution to the history, geography, and archaeology of early Christian North Africa, and useful detail of later scholarly developments in the field is supplied. Ramsay’s pioneering work in Asia Minor and Phrygia and its continuing relevance, despite his dated political judgments, are duly recognized. Duchesne’s judicious balance between history and the development of doctrine, despite his bitter struggles with Roman Catholic authority, and his recent rehabilitation, are sympathetically sketched. Finally Baynes’ contributions to patristic as well as Byzantine scholarship are sympathetically presented.","PeriodicalId":44384,"journal":{"name":"CATHOLIC HISTORICAL REVIEW","volume":"92 1","pages":"641 - 643"},"PeriodicalIF":0.1,"publicationDate":"2007-01-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/cat.2007.0013","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"66398173","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}
{"title":"The Columbia Guide to Irish American History","authors":"D. Gleeson","doi":"10.5860/choice.43-5478","DOIUrl":"https://doi.org/10.5860/choice.43-5478","url":null,"abstract":"","PeriodicalId":44384,"journal":{"name":"CATHOLIC HISTORICAL REVIEW","volume":"93 1","pages":"206"},"PeriodicalIF":0.1,"publicationDate":"2007-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"71111748","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 he argues should be called the Baile or Dance of the Volcano. It is a version of the Baile de la Conquista featuring Sinacán resisting capture until he is taken prisoner by Tlaxcalan warriors, allied with the Spaniards. This annual event likely performed from the late sixteenth century until the seventeenth century, was staged in Santiago’s central plaza and featured a mock volcano. Contreras believes that this version might have survived if it had been performed in pueblos instead of in the capital; with insufficient official or native impetus to keep it going, it was soon forgotten. By contrast, Tecún Umán is the hero of a version of the Baile de la Conquista, which is still performed in Guatemala. Contreras concludes that Tecún did not die in personal combat with Alvarado and that the two men never even met. Though Alvarado mentions the death of the Lord in the first major battle of the conquest surely he would have informed his superior, Cortés, if he had personally killed him. Contreras implies that Tecún Umán’s hero status is a result of legend and folklore and that Sinacán, the true hero, has been unjustly forgotten.
{"title":"City, Temple, Stage: Eschatological Architecture and Liturgical Theatrics in New Spain (review)","authors":"Osvaldo F. Pardo","doi":"10.1353/cat.2006.0212","DOIUrl":"https://doi.org/10.1353/cat.2006.0212","url":null,"abstract":"which he argues should be called the Baile or Dance of the Volcano. It is a version of the Baile de la Conquista featuring Sinacán resisting capture until he is taken prisoner by Tlaxcalan warriors, allied with the Spaniards. This annual event likely performed from the late sixteenth century until the seventeenth century, was staged in Santiago’s central plaza and featured a mock volcano. Contreras believes that this version might have survived if it had been performed in pueblos instead of in the capital; with insufficient official or native impetus to keep it going, it was soon forgotten. By contrast, Tecún Umán is the hero of a version of the Baile de la Conquista, which is still performed in Guatemala. Contreras concludes that Tecún did not die in personal combat with Alvarado and that the two men never even met. Though Alvarado mentions the death of the Lord in the first major battle of the conquest surely he would have informed his superior, Cortés, if he had personally killed him. Contreras implies that Tecún Umán’s hero status is a result of legend and folklore and that Sinacán, the true hero, has been unjustly forgotten.","PeriodicalId":44384,"journal":{"name":"CATHOLIC HISTORICAL REVIEW","volume":"91 1","pages":"358 - 359"},"PeriodicalIF":0.1,"publicationDate":"2006-09-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/cat.2006.0212","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"66397456","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}
{"title":"A Thomas More Source Book","authors":"Alistair Fox","doi":"10.5860/choice.42-4858","DOIUrl":"https://doi.org/10.5860/choice.42-4858","url":null,"abstract":"","PeriodicalId":44384,"journal":{"name":"CATHOLIC HISTORICAL REVIEW","volume":"92 1","pages":"279"},"PeriodicalIF":0.1,"publicationDate":"2006-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"71106612","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}
{"title":"Margery Kempe and Her World","authors":"Raymond A. Powell","doi":"10.5860/choice.40-6021","DOIUrl":"https://doi.org/10.5860/choice.40-6021","url":null,"abstract":"","PeriodicalId":44384,"journal":{"name":"CATHOLIC HISTORICAL REVIEW","volume":"92 1","pages":"305"},"PeriodicalIF":0.1,"publicationDate":"2006-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"71096359","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}
In the late eighteenth century the Catholic Church in Spanish America found itself torn between two ideological viewpoints: whether to maintain traditional forms of worship and discipline, or to accept the innovations favored by an Enlightened Crown that wished to reform observance and clerical discipline. Using a royal document known as Tomo Regio, dated July 21, 1769, Charles III addressed the metropolitans of the New World and ordered them to celebrate provincial councils to promote the changes that he, his reformist ministers, and ecclesiastical authorities in Spain deemed necessary to rejuvenate the Church. In response, five conciliar assemblies took place in Mexico (City) (1771), Manila (1771), Lima (1772), Charcas (1774–1778), and Santa Fé de Bogota (1774), all of them metropolitan capitals of Hispanic America and the Philippines.
{"title":"Reformist Currents in the Spanish-American Councils of the Eighteenth Century","authors":"Elisa Luque Alcaide","doi":"10.1353/cat.2006.0061","DOIUrl":"https://doi.org/10.1353/cat.2006.0061","url":null,"abstract":"In the late eighteenth century the Catholic Church in Spanish America found itself torn between two ideological viewpoints: whether to maintain traditional forms of worship and discipline, or to accept the innovations favored by an Enlightened Crown that wished to reform observance and clerical discipline. Using a royal document known as Tomo Regio, dated July 21, 1769, Charles III addressed the metropolitans of the New World and ordered them to celebrate provincial councils to promote the changes that he, his reformist ministers, and ecclesiastical authorities in Spain deemed necessary to rejuvenate the Church. In response, five conciliar assemblies took place in Mexico (City) (1771), Manila (1771), Lima (1772), Charcas (1774–1778), and Santa Fé de Bogota (1774), all of them metropolitan capitals of Hispanic America and the Philippines.","PeriodicalId":44384,"journal":{"name":"CATHOLIC HISTORICAL REVIEW","volume":"91 1","pages":"743 - 760"},"PeriodicalIF":0.1,"publicationDate":"2006-01-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/cat.2006.0061","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"66397348","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}
{"title":"Unaffected by the Gospel: Osage Resistance to the Christian Invasion, 1673-1906: A Cultural Victory (review)","authors":"D. La Vere","doi":"10.1353/cat.2005.0228","DOIUrl":"https://doi.org/10.1353/cat.2005.0228","url":null,"abstract":"","PeriodicalId":44384,"journal":{"name":"CATHOLIC HISTORICAL REVIEW","volume":"91 1","pages":"550 - 551"},"PeriodicalIF":0.1,"publicationDate":"2005-10-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/cat.2005.0228","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"66397297","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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