A SCHOLARLY BOOK REPOSITORY33 start with F start with F
Faith and the Historian collects essays from eight experienced historians discussing the impact of being "touched" by Catholicism on their vision of history. That first graduate seminar, these essays suggest, did not mark the inception of one's historical sensibilities; rather, that process had deeper, and earlier, roots. The authors--ranging from "cradle to the grave" Catholics to those who haven’t practiced for forty years, and everywhere in between--explicitly investigate the interplay between their personal lives and beliefs and the sources of their professional work. A variety of heartfelt, illuminating, and sometimes humorous experiences emerge from these stories of intelligent people coming to terms with their Catholic backgrounds as they mature and enter the academy. Contributors include: Philip Gleason, David Emmons, Maureen Fitzgerald, Joseph A. McCartin, Mario T. Garcia, Nick Salvatore, James R. Barrett, and Anne M. Butler.
In the wake of the 1572 revolt against Spain, the new Dutch Republic outlawed Catholic worship and secularized all church property. Calvinism prevailed as the public faith, yet Catholicism experienced a resurgence in the first half of the seventeenth century, with membership rivaling that of the Calvinist church. In a wide-ranging analysis of a marginalized yet vibrant religious minority, Charles Parker examines this remarkable revival.
It had little to do with the traditional Dutch reputation for tolerance. A keen sense of persecution, combined with a vigorous program of reform, shaped a movement that imparted meaning to Catholics in a Protestant republic. A pastoral organization known as the Holland Mission emerged to establish a vigorous Catholic presence. A chronic shortage of priests enabled laymen and women to exercise an exceptional degree of leadership in local congregations. Increased interaction between clergy and laity reveals a picture that differs sharply from the standard account of the Counter-Reformation's clerical dominance and imposition of church reform on a reluctant populace.
There were few places in early modern Europe where a proscribed religious minority was so successful in remaining a permanent fixture of society. Faith on the Margins casts light on the relationship between religious minorities and hostile environments.
Shaken by the ongoing clergy sexual abuse scandal, and challenged from within by social and theological division, Catholics in America are at a crossroads. But is today’s situation unique? And where will Catholicism go from here? With the belief that we understand our present by studying our past, James O’Toole offers a bold and panoramic history of the American Catholic laity.
O’Toole tells the story of this ancient church from the perspective of ordinary Americans, the lay believers who have kept their faith despite persecution from without and clergy abuse from within. It is an epic tale, from the first settlements of Catholics in the colonies to the turmoil of the scandal-ridden present, and through the church’s many American incarnations in between. We see Catholics’ complex relationship to Rome and to their own American nation. O’Toole brings to life both the grand sweep of institutional change and the daily practice that sustained believers. The Faithful pays particular attention to the intricacies of prayer and ritual—the ways men and women have found to express their faith as Catholics over the centuries.
With an intimate knowledge of the dilemmas and hopes of today’s church, O’Toole presents a new vision and offers a glimpse into the possible future of the church and its parishioners. Moving past the pulpit and into the pews, The Faithful is an unmatched look at the American Catholic laity. Today’s Catholics will find much to educate and inspire them in these pages, and non-Catholics will gain a newfound understanding of their religious brethren.
Faithful Passages also reveals new dimensions in American religious literary culture by moving beyond the antebellum period to consider how the first important cohort of Catholic writers shaped their message for subsequent generations of readers in the late nineteenth and early twentieth centuries. Perhaps most strikingly, Ryan shows that by the early twentieth century, Roman Catholic themes and traditions in American literature would be advanced in complex ways by mainstream, non-Catholic modernist writers like Kate Chopin and Willa Cather.
Catholic literary culture in the United States took shape in a myriad of ways and at the hands of diverse participants. The process by which Roman Catholic ideas, themes, and moralities were shared and adapted by writers with highly differentiated beliefs, Ryan contends, illuminates a surprising fluidity of religious commitment and expression in early U.S. literary culture.
How can ordinary Christians find moral guidance for the mundane dilemmas they confront in their daily lives? To answer this question, Julie Hanlon Rubio brings together a rich Catholic theology of marriage and a strong commitment to social justice to focus on the place where the ethics of ordinary life are played out: the family.
Sex, money, eating, spirituality, and service. According to Rubio, all are areas for practical application of an ethics of the family. In each area, intentional practices can function as acts of resistance to a cultural and middle-class conformity that promotes materialism over relationships. These practices forge deep connections within the family and help families live out their calling to be in solidarity with others and participate in social change from below. It is through these everyday moral choices that most Christians can live out their faith—and contribute to progress in the world.
Father Groppi Marched to Change Milwaukee
"Father Groppi: Marching for Civil Rights" tells the story of Father James Groppi, a Catholic priest from Milwaukee, Wis., who stood up for civil rights in the 1960s and 1970s.
This important new addition to the Badger Biographies series for young readers also tells about a turbulent time in Wisconsin history and sheds light on the civil rights movement and its place in the North.
Growing up on the south side of Milwaukee as the son of Italian immigrants, young James Groppi learned early on what it felt like to be made fun of just because of who you are, and he learned to respect people from other races and ethnic groups. Later, while studying to become a priest, he saw the discrimination African Americans faced. It made him angry, and he vowed to do whatever he could to fight racism.
Father Groppi marched with Dr. Martin Luther King Jr. and other leaders of the civil rights movement. But he knew there was work to be done in his own city. In Milwaukee, he teamed up with the NAACP and other organizations, protesting discrimination and segregation wherever they saw it. It wasn't always easy, and Father Groppi and the other civil rights workers faced great challenges.
Steve Rosswurm explores the history of that relationship from the turbulent 1930s to the 1960s, when growing Catholic opposition to the Vietnam War led Hoover to distance himself from the Church. Drawing on a vast range of sources, including thousands of pages of previously classified FBI files, Rosswurm pursues his investigation along two parallel tracks. First, he looks at the joint war waged by Hoover and the Catholic hierarchy against forces considered threats to their organizations, values, and nation. Second, he examines how each pursued its own institutional interests with the help of the other.
While opposition to communism was a preoccupation of both institutions, it was not the only passion they shared, according to Rosswurm. Even more important, perhaps, was their fervent commitment to upholding traditional gender roles, particularly the prerogatives of patriarchal authority. When women and men carried out their assigned obligations, they believed, society ran smoothly; when they did not, chaos ensued.
Organized topically, The FBI and the Catholic Church, 1935–1962 looks not only at the shared values and interests of the two institutions, but also at the personal relationships between Hoover and his agents and some of the most influential Catholic prelates of the time. Rosswurm discusses the role played by Edward A. Tamm, the FBI's highest-ranking Catholic, in forging the alliance; the story behind Father John Cronin's 1945 report on the dangers of communism; the spying conducted by Father Edward Conway S.J. on behalf of the FBI while treasurer of the National Committee for Atomic Information; and Monsignor Charles Owen Rice's FBI-aided battle against communists within the CIO.
A surprising history of interfaith collaboration in the Roman Ghetto, where for three centuries Jewish and Christian butchers worked together to provision the city despite the proscriptions of Church law.
For Rome’s Jewish population, confined to a ghetto between 1555 and 1870, efforts to secure kosher meat were fraught with challenges. The city’s papal authorities viewed kashrut—the Jewish dietary laws—with suspicion, and it was widely believed that kosher meat would contaminate any Christian who consumed it. Supplying kosher provisions entailed circumventing canon law and the institutions that regulated the butchering and sale of meat throughout the city.
Kenneth Stow finds that Jewish butchers collaborated extensively with their Christian counterparts to ensure a supply of kosher meat, regardless of the laws that prohibited such interactions. Jewish butchers sold nonkosher portions of slaughtered animals daily to Christians outside the ghetto, which in turn ensured the affordability of kosher meat. At the same time, Christian butchers also found it profitable to work with Jews, as this enabled them to sell good meat otherwise unavailable at attractive prices. These relationships could be warm and almost intimate, but they could also be rife with anger, deception, and even litigation. Nonetheless, without this close cooperation—and the willingness of authorities to turn a blind eye to it—meat-eating in the ghetto would have been nearly impossible. Only the rise of the secular state in the late nineteenth century brought fundamental change, putting an end to canon law and allowing the kosher meat market to flourish.
A rich social history of food in early modern Rome, Feeding the Eternal City is also a compelling narrative of Jewish life and religious acculturation in the capital of Catholicism.
Historians have long believed that Catholics were late and ambivalent supporters of the German nation. Rebecca Ayako Bennette’s bold new interpretation demonstrates definitively that from the beginning in 1871, when Wilhelm I was proclaimed Kaiser of a unified Germany, Catholics were actively promoting a German national identity for the new Reich.
In the years following unification, Germany was embroiled in a struggle to define the new nation. Otto von Bismarck and his allies looked to establish Germany as a modern nation through emphasis on Protestantism and military prowess. Many Catholics feared for their future when he launched the Kulturkampf, a program to break the political and social power of German Catholicism. But these anti-Catholic policies did not destroy Catholic hopes for the new Germany. Rather, they encouraged Catholics to develop an alternative to the Protestant and liberal visions that dominated the political culture. Bennette’s reconstruction of Catholic thought and politics sheds light on several aspects of German life. From her discovery of Catholics who favored a more “feminine” alternative to Bismarckian militarism to her claim that anti-socialism, not anti-Semitism, energized Catholic politics, Bennette’s work forces us to rethink much of what we know about religion and national identity in late nineteenth-century Germany.
O’Hara focuses on interactions between church authorities and parishioners from the late-colonial era into the early-national period, first in Mexico City and later in the surrounding countryside. Paying particular attention to disputes regarding caste status, the category of “Indian,” and the ownership of property, he demonstrates that religious collectivities from neighborhood parishes to informal devotions served as complex but effective means of political organization for plebeians and peasants. At the same time, longstanding religious practices and ideas made colonial social identities linger into the decades following independence, well after republican leaders formally abolished the caste system that classified individuals according to racial and ethnic criteria. These institutional and cultural legacies would be profound, since they raised fundamental questions about political inclusion and exclusion precisely when Mexico was trying to envision and realize new forms of political community. The modes of belonging and organizing created by colonialism provided openings for popular mobilization, but they were always stalked by their origins as tools of hierarchy and marginalization.
In the capital of humanism, he initiated what was to be a lifelong examination of the Western civil tradition. In Florence he could study the interplay of ideas and action in what he was to call the "public world." The rise of this world out of the private, feudal and corporate structures of the medieval commune, its functioning and its eventual subversion by the authoritarian structures of the early modern state were, he thought, valuable information for modern political cultures. In the 1950s and 1960s, Becker produced approximately twenty papers dealing with a wide variety of themes and issues raised by the work of other scholars such as Davidson, Salvemini, Ottokar, Panella, Rodolico, Barbadoro, Baron, and others. He also introduced his own formulations on a range of subjects including the political role of Florence's minor guilds, usury, taxation, public debt, popular heresy, church-state relations, the city's chroniclers, the influence of "new men" upon Florentine government and changing mentalities.
These papers, in their originality, their richness of documentation and their suggestiveness, are still relevant for current scholarship. The editors of this volume have chosen the papers for the convenience of readers who may know Becker only through his books, or from the myriad of footnotes of other scholars who have drawn so much from his work. This volume will be of interest to scholars, students, and others interested in Renaissance history, whether it be social or political.
Marvin B. Becker is Professor Emeritus in the Department of History, University of Michigan. James Banker is Professor of History, North Carolina State University. Carol Lansing is Professor of History, University of California, Santa Barbara.
In this fascinating, detailed history, William Issel recounts the civil rights abuses suffered by Sylvester Andriano, an Italian American Catholic civil leader whose religious and political activism in San Francisco provoked an Anti-Catholic campaign against him. A leading figure in the Catholic Action movement, Andriano was falsely accused in state and federal Un-American Activities Committee hearings of having Fascist sympathies prior to and during World War II. As his ordeal began, Andriano was subjected to a hostile investigation by the FBI, whose confidential informants were his political rivals. Furthermore, the U.S. Army ordered him to be relocated on the grounds that he was a security risk.
For Both Cross and Flag provides a dramatic illustration of what can happen when parties to urban political rivalries, rooted in religious and ideological differences, seize the opportunity provided by a wartime national security emergency to demonize their enemy as “a potentially dangerous person.”
Issel presents a cast of characters that includes archbishops, radicals, the Kremlin, and J. Edgar Hoover, to examine the significant role faith-based political activism played in the political culture that violated Andriano’s constitutional rights. Exploring the ramifications of this story, For Both Cross and Flag presents interesting implications for contemporary events and issues relating to urban politics, ethnic groups, and religion in a time of war.
JoEllen McNergney Vinyard's comprehensive examination of parochial education in Detroit within the broader context of that city's urbanization patterns yields a richly detailed addition to our understanding of the European immigrant experience.
For Faith and Fortune will be of interest to historians and scholars of urban studies, particularly immigration, schooling, and the Catholic experience.
Moral theologians, defense analysts, conflict scholars, and nuclear experts imagine a world free from nuclear weapons
At a 2017 Vatican conference, Pope Francis condemned nuclear weapons. This volume, issued after the 60th anniversary of the Cuban Missile Crisis, presents essays from moral theologians, defense analysts, conflict transformation scholars, and nuclear arms control experts, with testimonies from witnesses. It is a companion volume to A World Free from Nuclear Weapons: The Vatican Conference on Disarmament (Georgetown University Press, 2020).
Chapters from the perspectives of missile personnel and the military chain of command, industrialists and legislators, and citizen activists show how we might achieve a nuclear-free world. Key to this transition is the important role of public education and the mobilization of lay movements to raise awareness and effect change. This essential collection prepares military professionals, policymakers, everyday citizens, and the pastoral workers who guide them, to make decisions that will lead us to disarmament.
In Foundational Arts Michael K. Schuessler asserts that the literature of New Spain begins with missionary theater and its intimate relationship to mural painting. In particular, he examines the relationships between texts and visual images that emerged in Mexico at two Augustinian monasteries in Hidalgo, Mexico, during the century following the Spanish Conquest. The forced combination of the ideographical tradition of Nahuatl with Latin-based language alphabets led to a fascinating array of new cultural expressions.
Missionary theater was organized by ingenious friars with the intent to convert and catechize indigenous populations. Often performed in Nahuatl or other local languages, the actors combined Latin-based language texts with visual contexts that corresponded to indigenous ways of knowing: murals, architectural ornamentation, statuary, altars, and other modes of visual representation. By concentrating on the interrelationship between mural painting and missionary theater, Foundational Arts explores the artistic and ideological origins of Mexican plastic arts and literature.
Today, William of Auvergne (1180?–1249) is remembered for his scholarship about the afterlife as well as the so-called Trial of the Talmud. But the medieval bishop of Paris also left behind nearly 600 sermons delivered to all manner of people—from the royal court to the poorest in his care. In Fragments of a World, Lesley Smith uses these sermons to paint a vivid picture of this extraordinary cleric, his parishioners, and their bustling world. The first modern biography of the influential teacher, bishop, and theologian, Fragments of a World casts a new image of William of Auvergne for our times—deeply attuned to both the spiritual and material needs of an ever-changing populace in the medieval city.
The writings of Pope Pius VI, head of the Catholic Church during the most destructive period of the French Revolution, were compiled in two volumes by M.N.S. Guillon and published in 1798 and 1800. But during the Revolution, the reign of Napoleon, and the various revolutionary movements of the 19th century, there were extraordinary efforts to destroy writings that critiqued the revolutionary ideology. Many books and treatises, if they survived the revolution or the sacking from Napoleon’s armies. To this day, no public copy of Guillon’s work exists in Paris.
Now, for the first time in English, these works comprising the letters, briefs, and other writings of Pius VI on the French Revolution are available. Volume I treats the first shock of the Revolution and the efforts of the Pope in 1790 and 1791 to oppose the Civil Constitution of the Clergy (which famous revolutionary and shrewd diplomat Talleyrand referred to as “the greatest fault of the National Assembly”). Volume II will be published later, and deals with the aftermath of the Civil Constitution through Pius’s death in exile). Editor and translator Jeffrey Langan presents the materials leading up to and directly connected with these decrees, in which the National Assembly attempted to set up a Catholic Church that would be completely submissive to the demands of the Assembly. Volume I also covers Pius’s efforts to deal with the immediate aftermath of the Constitution after the National Assembly implemented it, including his encyclical, Quod Aliquantum.
The letters will show how Pius chose to oppose the Civil Constitution. He did so not by a public campaign, for he had no real temporal power to oppose the violence, but by attempting to work personally with Louis XVI and various archbishops in France to articulate what were the points on which he could concede (matters dealing with the political structures of France) and what were the essential points in which he could not concede (matters dealing with the organization of dioceses and appointment of bishops).
Since the 1980s, with the writings and school that developed around François Furet, as well as Simon Schama’s Citizens, a new debate over the French Revolution has ensued, bringing forth a more objective account of the Revolution, one that avoids an excessively Marxist lens and that brings to light some of its defects and more gruesome parts – the destruction and theft of Church property, and the sadistic methods of torture and killing of priests, nuns, aristocrats, and fellow-revolutionaries.
An examination of the writings of Pius VI will not only help set the historical record straight for English-speaking students of the Revolution, it will also aid them to better understand the principles that the Catholic Church employs when confronted with chaotic political change. They will see that the Church has a principled approach to distinguishing, while not separating, the power of the Church and the power of the state. They will also see, as Talleyrand himself also saw, that one of the essential elements that makes the Church the Church is the right to appoint bishops and to discipline its own bishops. The Church herself recognizes that she cannot long survive without this principle that guarantees her unity.
Pius VI’s efforts were able to keep the Catholic Church intact (though badly bruised) so that she could reconstitute herself and build up a vibrant life in 19th-century France. (He did this in the face of the Church’s prestige having sunk to historic lows; some elites in Europe thought there would be no successor to Pius and jokingly referred to him as “Pius the Last.”) He began a process that led to the restoration of the prestige of the Papacy throughout the world, and he initiated a two-century process that led to the Church finally being able to select bishops without any interference from secular authorities. This had been at least a 1,000-year problem in the history of the Church. By 1990, only two countries of the world, China and Vietnam, were interfering in any significant way in the process that the Church used to select bishops.
Pius VI’s papacy, especially during the years of the French Revolution, was a pivotal point for the French Revolution and for the interaction between Church and state in Western history. All freedom-loving people will be happy to read his distinc-tions between the secular power and the spiritual power. His papacy also was important for the internal developments that the Church would make over the next 200 years with respect to its self-understanding of the Papacy and the role of the bishop.
Drawing from her many years of experience as a hospice nurse and her training as a theologian, Patricia Kobielus Thompson offers in The Dark Night of the Soul instruction to those providing care for terminally ill patients. Thompson finds in the poetry and other writings of Spanish mystic Saint John of the Cross a wisdom that she argues will assist caregivers in comforting their patients through the trying times just before death. Though much has been written on Saint John of the Cross, Thompson’s application of these works is wholly new and rooted in deep empathy.
In 1965 the Second Vatican Council declared that God loves the Jews. Before that, the Church had taught for centuries that Jews were cursed by God and, in the 1940s, mostly kept silent as Jews were slaughtered by the Nazis. How did an institution whose wisdom is said to be unchanging undertake one of the most enormous, yet undiscussed, ideological swings in modern history?
The radical shift of Vatican II grew out of a buried history, a theological struggle in Central Europe in the years just before the Holocaust, when a small group of Catholic converts (especially former Jew Johannes Oesterreicher and former Protestant Karl Thieme) fought to keep Nazi racism from entering their newfound church. Through decades of engagement, extending from debates in academic journals, to popular education, to lobbying in the corridors of the Vatican, this unlikely duo overcame the most problematic aspect of Catholic history. Their success came not through appeals to morality but rather from a rediscovery of neglected portions of scripture.
From Enemy to Brother illuminates the baffling silence of the Catholic Church during the Holocaust, showing how the ancient teaching of deicide—according to which the Jews were condemned to suffer until they turned to Christ—constituted the Church’s only language to talk about the Jews. As he explores the process of theological change, John Connelly moves from the speechless Vatican to those Catholics who endeavored to find a new language to speak to the Jews on the eve of, and in the shadow of, the Holocaust.
Since no word is spoken unless it is heard, fundamental theology also investigates the conditions of hearing the word of God, the very hearing itself in the assent of faith, and a necessary consequence of this hearing. The remote conditions of hearing are also what theology calls our ability to come to the knowledge of the preambula fidei- the things about God than can be known by the natural light (chapter 5). The immediate condition of hearing is the credibility of the word (chapter 6). Hearing is faith (chapter 7). And true hearing gives the hearer to recapitulate what is heard in his own wondering and thankful voice in theology (chapter 8). The introduction to theology in the last chapter is by way of considering the history of Catholic theology in the 20th century.
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