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Now in Paperback and Study Guide! Since 2003, when it was first published, this astonishing study of the distinctiveness of Catholic culture and the prejudice it has generated has been hailed as a stimulating (Journal of Religion) and eye-opening chronicle (Catholic News Service) with an explosion of creative insight (Andrew Greeley
Farrelly uses America's early history of anti-Catholicism to reveal contemporary American understandings of freedom, government, God, the individual, and the community.
And the recent pedophile priest scandal, he shows, has revived many ancient anti-Catholic stereotypes."--BOOK JACKET.
Although commonly regarded as a prejudice against Roman Catholics and their religion, anti-popery is both more complex and far more historically significant than this common conception would suggest. As the essays collected in this volume demonstrate, anti-popery is a powerful lens through which to interpret the culture and politics of the British-American world. In early modern England, opposition to tyranny and corruption associated with the papacy could spark violent conflicts not only between Protestants and Catholics but among Protestants themselves. Yet anti-popery had a capacity for inclusion as well and contributed to the growth and stability of the first British Empire. Combining the religious and political concerns of the Protestant Empire into a powerful (if occasionally unpredictable) ideology, anti-popery affords an effective framework for analyzing and explaining Anglo-American politics, especially since it figured prominently in the American Revolution as well as others. Taking an interdisciplinary approach, written by scholars from both sides of the Atlantic working in history, literature, art history, and political science, the essays in Against Popery cover three centuries of English, Scottish, Irish, early American, and imperial history between the early sixteenth and early nineteenth centuries. More comprehensive, inclusive, and far-reaching than earlier studies, this volume represents a major turning point, summing up earlier work and laying a broad foundation for future scholarship across disciplinary lines. Contributors: Craig Gallagher, New England College * Tim Harris, Brown University * Clare Haynes, Independent Researcher * Susan P. Liebell, St. Joseph’s University * Brendan McConville, Boston University * Anthony Milton, University of Sheffield * Andrew R. Murphy, Virginia Commonwealth University * Gregory Smulewicz-Zucker, Rutgers University, New Brunswick * Laura M. Stevens, University of Tulsa * Cynthia J. Van Zandt, University of New Hampshire * Peter W. Walker, University of Wyoming Early American Histories
Crosses, candles, choir vestments, sanctuary flowers, and stained glass are common church features found in nearly all mainline denominations of American Christianity today. Most Protestant churchgoers would be surprised to learn, however, that at one time these elements were viewed with suspicion as foreign implements associated strictly with the Roman Catholic Church. Blending history with the study of material culture, Ryan K. Smith sheds light on the ironic convergence of anti-Catholicism and the Gothic Revival movement in nineteenth-century America. Smith finds the source for both movements in the sudden rise of Roman Catholicism after 1820, when it began to grow from a tiny minority into the country's largest single religious body. Its growth triggered a corresponding rise in anti-Catholic activities, as activists representing every major Protestant denomination attacked "popery" through the pulpit, the press, and politics. At the same time, Catholic worship increasingly attracted young, genteel observers around the country. Its art and its tangible access to the sacred meshed well with the era's romanticism and market-based materialism. Smith argues that these tensions led Protestant churches to break with tradition and adopt recognizably Latin art. He shows how architectural and artistic features became tools through which Protestants adapted to America's new commercialization while simultaneously defusing the potent Catholic "threat." The results presented a colorful new religious landscape, but they also illustrated the durability of traditional religious boundaries.
The term "Manifest Destiny" has traditionally been linked to U.S. westward expansion in the nineteenth century, the desire to spread republican government, and racialist theories like Anglo-Saxonism. Yet few people realize the degree to which "Manifest Destiny" and American republicanism relied on a deeply anti-Catholic civil-religious discourse. John C. Pinheiro traces the rise to prominence of this discourse, beginning in the 1820s and culminating in the Mexican-American War of 1846-1848. Pinheiro begins with social reformer and Protestant evangelist Lyman Beecher, who was largely responsible for synthesizing seemingly unrelated strands of religious, patriotic, expansionist, and political sentiment into one universally understood argument about the future of the United States. When the overwhelmingly Protestant United States went to war with Catholic Mexico, this "Beecherite Synthesis" provided Americans with the most important means of defining their own identity, understanding Mexicans, and interpreting the larger meaning of the war. Anti-Catholic rhetoric constituted an integral piece of nearly every major argument for or against the war and was so universally accepted that recruiters, politicians, diplomats, journalists, soldiers, evangelical activists, abolitionists, and pacifists used it. It was also, Pinheiro shows, the primary tool used by American soldiers to interpret Mexico's culture. All this activity in turn reshaped the anti-Catholic movement. Preachers could now use caricatures of Mexicans to illustrate Roman Catholic depravity and nativists could point to Mexico as a warning about what America would be like if dominated by Catholics. Missionaries of Republicanism provides a critical new perspective on ''Manifest Destiny,'' American republicanism, anti-Catholicism, and Mexican-American relations in the nineteenth century.
Based on careful work with rare archival sources, this book fills a gap in the history of New York Catholicism by chronicling anti-Catholic feeling in pre-Revolutionary and early national periods. Colonial New York, despite its reputation for pluralism, tolerance, and diversity, was also marked by severe restrictions on religious and political liberty for Catholics. The logic of the American Revolution swept away the religious barriers, but Anti-Federalists in the 1780s enacted legislation preventing Catholics from holding office and nearly succeeded in denying them the franchise. The latter effort was blocked by the Federalists, led by Alexander Hamilton, who saw such things as an impediment to a new, expansive nationalist politics. By the early years of the nineteenth century, Catholics gained the right to hold office due to their own efforts in concert with an urban-based branch of the Republicans, which included radical exiles from Europe. With the contributions of Catholics to the War of 1812 and the subsequent collapse of the Federalist Party, by 1820 Catholics had become a key part of the triumphant Republican coalition, which within a decade would become the new Democratic Party of Andrew Jackson and Martin Van Buren. Jason K. Duncan is Assistant Professor of History at Aquinas College.
Some Christians decry the deism of our Founding Fathers, claiming that outright anti-Christian principles lie at the heart of our Declaration of Independence and Constitution, crippling from birth our beloved republic. Here philosopher Timothy Gordon forcefully disagrees, arguing that while anti-Catholic bias kept them from admitting their reliance on Aristotle, Aquinas, and the early Jesuits, our Protestant and Enlightenment Founding Fathers secretly held Catholic views about politics and nature. Had they fully adhered to Catholic principles, argues Gordon, the Catholic republic that is America from its birth would not today be on the verge of social collapse. The instinctive Catholicism of our Founders would have prevented the cancerous growth of the state, our subsequent loss of liberties, the destruction of families, abortion on demand, the death of free markets, and the horrors of today's pervasive pagan culture. In Catholic Republic, Gordon recounts our nation's clandestine history of publicly repudiating, yet privately relying on, Catholic ideas about politics and nature. At this late hour in the life of the Church and the world, America still can be saved, claims Gordon, if only we soon return to the Catholic principles that are the indispensable foundation of all successful republics.
This book explores the complex relationship between anti-Catholicism, or anti-popery to use the contemporary term, and the American Revolution in New England. Anti-Catholicism was among the most common themes in colonial New England culture. Nonetheless, New Englanders entered into an alliance with French Catholics against Protestant Britons during the American Revolution. As New Englanders traditionally associated Catholicism with tyranny and oppression, they were able to extend these feelings to the popish British upon the passage of the Quebec Act. As a consequence, anti-popery helped enable New Englanders to make the intellectual transition that war with Britain required. During the Revolution, anti-popery became less popular as the American rebels relied on Catholic France for aid. By the end of the revolutionary era, Catholics were extended legal toleration in all of the New England states. The book's conclusion explores the change in religious tolerance and the decline of anti-popery with a study of New England's first Catholic parish.
Griffin analyses anti-Catholic fiction written between the 1830s and the turn of the century in both Britain and America.