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Revealing Chicago’s underworld before Al Capone

Vice in Chicago did not begin—or end—with Al Capone. In this vividly written narrative, historian Richard C. Lindberg peels back the mythology of Prohibition-era gangsters to reveal a more entrenched, intricate and disturbing system of vice and corruption that took shape decades earlier. Long before the rise of organized crime syndicates, Chicago’s political leaders in league with the criminal classes deliberately created and managed politically-protected segregated vice districts known in Chicago and in other cities as “Levees,” that institutionalized prostitution, graft, and forced sex work in the name of preserving civic order by isolating the vice trade from the citizenry.

Set against the backdrop of the Gilded Age and Progressive Era, Citadels of Sin situates Chicago within a nationwide experiment in regulating prostitution. Reformers, clergy, and municipal officials across the United States believed that confining vice to designated districts would protect respectable neighborhoods and commercial centers. More than fifty such districts emerged nationwide. Instead of curbing crime, however, the Levees became engines of corruption, enriching politicians, police, lawyers, and judges while normalizing exploitation and violence. Lindberg argues that these systems laid the groundwork for modern global human trafficking.

Chicago, with its size and political complexity, supported three major Levees. On the West Side, poverty and endemic corruption devastated local communities. On the North Side, one vice district survived longest, eventually transforming into the fashionable Rush Street nightclub scene. The South Side levee proved most consequential of all, evolving into the organized crime network known as “the Outfit,” whose influence continues to endure.

Lindberg brings the levee era to life through sharp portraits and damning accountability. He exposes how media sensationalism glamorized vice while masking its human cost, and he holds powerful figures—most notably Mayors Carter Harrison Sr. and Jr.—responsible for enabling a system built on bribery, “white slavery,” and coerced sex work. The levees were not accidental byproducts of urban growth; they were carefully managed political machines.

As World War I priorities and urban redevelopment finally dismantled formal vice districts, their activities did not disappear. Instead, they dispersed into neighborhoods, suburbs, and new forms.

By walking readers through the former vice districts as they exist today, Lindberg forges a powerful connection between past and present. In tracing the rise and fall of these districts, he reveals how efforts to impose moral order produced the very exploitation they claimed to prevent—proof that reform, when compromised by politics and greed, can collapse into catastrophe.

In Dostoevsky’s Dialectics and the Problem of Sin, Ksana Blank borrows from ancient Greek, Chinese, and Christian dialectical traditions to formulate a dynamic image of Dostoevsky’s dialectics—distinct from Hegelian dialectics—as a philosophy of “compatible contradictions.” Expanding on the classical triad of Goodness, Beauty, and Truth, Blank guides us through Dostoevsky’s most difficult paradoxes: goodness that begets evil, beautiful personalities that bring about grief, and criminality that brings about salvation.

Dostoevsky’s philosophy of contradictions, this book demonstrates, contributes to the development of antinomian thought in the writings of early twentieth-century Russian religious thinkers and to the development of Bakhtin’s dialogism. Dostoevsky’s Dialectics and the Problem of Sin marks an important and original intervention into the enduring debate over Dostoevsky’s spiritual philosophy.

 

Grace, Predestination, and the Permission of Sin seeks to analyze a revisionist movement within Thomism in the 20th century over and against the traditional or classical Thomistic commentatorial treatment of physical premotion, grace, and the permission of sin, especially as these relate to the mysteries of predestination and reprobation. The over-arching critique leveled by the revisionists against the classic treatment is that Bañezian scholasticism had disregarded the dissymmetry between the line of good (God's causation of salutary acts) and the line of evil (God's permission of defect and sin). The teaching of St. Thomas is explored via intimate consideration of his texts. The thought of St. Thomas is then compared with the work of Domingo Bañez and the foremost 'Bañezian' of the 20th century, Reginald Garrigou-Lagrange. The work then shifts to a consideration of the major players of the revisionist treatment, including Francisco Marín-Sola, Jacques Maritain, and Bernard Lonergan. Jean-Herve Nicolas is also taken up as one who had held both accounts during his lifetime. The work analyzes and critiques the revisionist theories according to the fundamental tenets of the classical account. Upon final analysis, it seeks to show that the classical account sufficiently distances God's causal role in regard to free salutary acts and His non-causal role in regard to free sinful acts. Moreover, the revisionist account presents significant metaphysical problems and challenges major tenets of classical theism, such as the divine omnipotence, simplicity, and the exhaustive nature of divine providence. Finally, the implications of the traditional view are considered in light of the spiritual life. It is argued that the classical account is the only one which provides an adequate theological foundation for the Church's robust mystical and spiritual tradition, and in particular, the abandonment to divine providence.

"In Isadore's Secret, Mardi Link shines a journalist's lamp on this dark, quiet corner of Michigan's history, assuring that the tragic story of Sister Janina is not forgotten. Link's telling is fascinating and thorough, making a story you will not soon forget."
---Steve Lehto, author of Death's Door

A gripping account of the mysterious 1907 disappearance of a young nun in a northern Michigan town and the national controversy that followed when she turned up dead and buried in the basement of her own church.

Swinging planks of lantern light shine through the musty air and onto the dirt floor of the church basement. The oddly glowing rectangles syncopate over the damp ground and illuminate even the darkest, stooped-down corners of the space beyond. The only sound is the ragged breathing of two men, a young parish priest and a much older laborer. Aboveground these men belong completely to this place, in both body and soul. A glimpse of their faces anywhere in the sanctuary, the rectory, the school, the barn, or the gardens would be a welcome sight. But here below, these men of Isadore are interlopers. Only trespassers would sneak silently into the church's sloped underbelly without witness to carry out such a sinful and secret errand as this one. Despite their tools, and their lantern, and their resolve, neither is equipped for the task at hand or for what is to come.

Mardi Link, a former crime reporter, was named Antioch's Betty Crumrine Scholar for Creative Nonfiction in 2007. Her first book, When Evil Came to Good Hart, also published by the University of Michigan Press, spent four months on the Heartland Indie Bestseller List.

This true story was the basis for the Broadway play The Runner Stumbles and the film of the same name.

Front cover: Photograph of cemetery © John L. Russell, Great Lakes Images; image of face ©iStockphoto.com/duncan1890.

Nawal El Saadawi is a significant and broadly influential feminist writer, activist, physician, and psychiatrist. Born in 1931 in Egypt, her writings focus on women in Islam. Well beyond the Arab world, from Woman at Point Zero to The Fall of the Imam and her prison memoirs, El Saadawi’s fiction and nonfiction works have earned her a reputation as an author who has provided a powerful voice in feminist debates centering on the Middle East.

Off Limits presents a selection of El Saadawi’s most recent recollections and reflections in which she considers the role of women in Egyptian and wider Islamic society, the inextricability of imperialism from patriarchy, and the meeting points of East and West. These thoughtful and wide-reaching pieces leave no stone unturned and no view unchallenged, and the essays collected here offer further insight into this profound author’s ideas about women, society, religion, and national identity.

The Catholic University of America Press is pleased to announce a new series, Early Modern Catholic Sources, edited by Ulrich L. Lehner and Trent Pomplun. This series – the only one of its kind – will provide translations of early modern Catholic texts of theological interest written between 1450 and 1800. The first volume in this series is On the Motive of the Incarnation, the first English translation of the seventeenth-century Discalced Carmelites at the University of Salmanca treatise on the motive of the Incarnation. Originally intended for students of their order, it became a major contribution to broader theological discourse. In this treatise, they defend the assertion that God intended Christ’s Incarnation essentially as a remedy for sin, such that if Adam had not sinned Christ would not have become incarnate, and that, at the same time, God intended all other works of nature and grace for the sake of Christ at their end. The Salmanticenses’ position thus combines elements of the Franciscan and Dominican traditions, stemming from the thought of Blessed John Duns Scotus and Saint Thomas Aquinas. This treatise is an exhaustive effort to show how the Scotistic emphasis on the primacy of Christ as the first willed and intended by God can be articulated within a Thomistic framework that acknowledges the contingency of the Incarnation on the need for redemption. In addition to the translation, the volume will include a brief introduction and extensive notes for theologians, historians, and students.

This book tells the fascinating story of Robert of Arbrissel (ca. 1045-1116). Robert was a parish priest, longtime student, reformer, hermit, wandering preacher, and, most famously, founder of the abbey of Fontevraud

A central tenet of Catholic religious practice, confession relies upon the use of language between the penitent and his or her confessor. In the sixteenth and seventeenth centuries, as Spain colonized the Quechua-speaking Andean world, the communication of religious beliefs and practices—especially the practice of confession—to the native population became a primary concern, and as a result, expansive bodies of Spanish ecclesiastic literature were translated into Quechua. In this fascinating study of the semantic changes evident in translations of Catholic catechisms, sermons, and manuals, Regina Harrison demonstrates how the translated texts often retained traces of ancient Andean modes of thought, despite the didactic lessons they contained.

In Sin and Confession in Colonial Peru, Harrison draws directly from confession manuals to demonstrate how sin was newly defined in Quechua lexemes, how the role of women was circumscribed to fit Old World patterns, and how new monetized perspectives on labor and trade were taught to the subjugated indigenous peoples of the Andes by means of the Ten Commandments. Although outwardly confession appears to be an instrument of oppression, the reformer Bartolomé de Las Casas influenced priests working in the Andes; through their agency, confessional practice ultimately became a political weapon to compel Spanish restitution of Incan lands and wealth. Bringing together an unprecedented study (and translation) of Quechua religious texts with an expansive history of Andean and Spanish transculturation, Harrison uses the lens of confession to understand the vast and telling ways in which language changed at the intersection of culture and religion.

Confession reached its peak attendance in the early 1950s, but by the end of the Second Vatican Council, the popularity of the sacrament plummeted. While this decline is often noted by historians, theologians, priests, and laity alike - all eager to provide possible explanations - little attention has been paid to another dramatic shift. Coincident with the decreasing popularity of the sacrament of penance in the United States were changes to non-sacramental penitential practices, including Lenten fasting, Ember Days, and the year-round Friday meat abstinence. American Catholics - sometimes derisively called Fisheaters - had assiduously observed Friday abstinence, regardless of ethnicity or geographic location.

If the human soul is made for good, then how do we choose evil? On the other hand, perhaps the human soul is not made for good. Perhaps the magnitude of human depravity reveals that the human soul may directly choose evil. Notably, Thomas Aquinas rejects this explanation for the prevalence of human sin. He insists that in all our desires we seek what is good. How, then, do we choose evil? Only by mistaking evil for good. This solution to the difficulty, however, leads Aquinas into another conundrum. How can we be held responsible for sins committed under a misunderstanding of the good? The sinner, it seems, has simply made an intellectual blunder. Sin has become an intellectual defect rather than a depravity of will and desire. Sin: A Thomistic Psychology grapples with these difficulties. A solution to the problem must address a host of issues. Does the ultimate good after which we all strive have unity, or is it simply a collection of basic goods? What is venial sin? What momentous choice must a child make in his first moral act? In what way do passion, a habitually evil will, and ignorance cause human beings to sin? What is the first cause of moral evil? Do human beings have free will to determine themselves to particular actions? The discussion of these topics focuses upon the interplay of reason, will, and the emotions, examining the inner workings of our moral deliberations. Ultimately, the book reveals how the failure to maintain balance in our deliberations subverts our fidelity to the one true good.