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Recounts the work of several controversialists in nineteenth century United States in defending the rights of priests and pushing towards reform for all Catholics in church governance, including more voice in Episcopal appointments and greater accountability to the laity in parish and diocesan finances.
For two centuries, Catholicism has played a profound and largely unexamined role in America's political and intellectual life. Emphasizing the community over the individual, Catholics have alternately challenged and supported American liberals on a variety of controversial issues, including slavery, public education, economic reform, the movies, contraception, the nuclear arms race and abortion. The story of Catholicism is also international, as Catholics and non-Catholics reacted to people, ideas and events abroad, from the 1848 revolutions to the rise of European fascism in the 1930s and the Second Vatican Council in the 1960s. This history of both Catholicism and anti-Catholicism puts the sexual-abuse scandal in the Church of the early 21st century and the media's response into a larger context.
Anti-Catholicism has had a long presence in American history. The Civil War in 1861 gave Catholic Americans a chance to prove their patriotism once and for all. Exploring how Catholics sought to use their participation in the war to counteract religious and political nativism in the United States, Excommunicated from the Union reveals that while the war was an alienating experience for many of 200,000 Catholics who served, they still strove to construct a positive memory of their experiences in order to show that their religion was no barrier to their being loyal American citizens.
From the early nineteenth to the mid-twentieth century, an impressive group of English speaking intellectuals converted to Catholicism. Outspoken and gifted, they intended to show the fallacies of religious skeptics and place Catholicism, once again, at the center of western intellectual life. The lives of individual converts—such as John Henry Newman, G. K. Chesterton, Thomas Merton, and Dorothy Day—have been well documented, but Patrick Allitt has written the first account of converts' collective impact on Catholic intellectual life. His book is also the first to characterize the distinctive style of Catholicism they helped to create and the first to investigate the extensive contacts among Catholic convert writers in the United States and Britain. Allitt explains how, despite the Church's dogmatic style and hierarchical structure, converts working in the areas of history, science, literature, and philosophy maintained that Catholicism was intellectually liberating. British and American converts followed each other's progress closely, visiting each other and sending work back and forth across the Atlantic. The outcome of their labors was not what the converts had hoped. Although they influenced the Catholic Church for three or four generations, they were unable to restore it to the central place in Western intellectual life that it had enjoyed before the Reformation.
The effect of jazz upon American culture and the American character has been all-pervasive. This superlative history is the first and the most renowned systematic outline of the evolution of this unique American musical phenomenon. Stearns begins with the joining of the African Negro's musical heritage with European forms and the birth of jazz in New Orleans then follows its course through the era of swing and bop to the beginnings of rock in the 50s, vividly depicting the great innovators, and covering such technical elements as the music's form and structure.
Jay Dolan transformed the writing of American Catholic history a quarter-century ago by telling the story from the bottom up instead of from the top down. In recent years a number of parish histories have appeared that reflect and expand this new methodology. They successfully relate the life of a local faith community to the larger religious and secular world of which it is a part, and reciprocally illuminate that bigger world from the perspective of this local community. St. Joseph's Church in Greenwich Village offers a fruitful opportunity for this kind of history. During the life span of this parish, the Catholic community in New York City has grown from a mere thirty or forty thousand to over three million in two dioceses. St. Joseph's Church began as a poor immigrant parish in a hostile Protestant environment, developed into a prosperous working-class parish as the area became predominantly Catholic, survived a series of local economic and social upheavals, and remains today a vibrant spiritual center in the midst of an overwhelmingly secular neighborhood. Its history provides a fascinating glimpse of the evolution of Catholicism in New York City during the course of the past 175 years. The history of this parish is worth telling for its own sake as the collective journey of one faith community from immigrant mission to pillar of society and then to spiritual outpost in the Secular City. However, it has significance far beyond the boundaries of Greenwich Village because it documents at the most basic and vital level of Catholic communal organization the interaction between change and continuity that has been one of the most prominent features of urban Catholicism in the United States over the past two centuries.