Dean Lings's Church: The Success of Ethnic Catholicism in Yonkers in the 1890s

1996 ◽  
Vol 65 (1) ◽  
pp. 28-41
Author(s):  
Thomas J. Shelley
Keyword(s):  
New York ◽  
Catholic Church ◽  
Revolutionary War ◽  
Late Nineteenth Century ◽  
American Catholicism ◽  
Large Numbers ◽  
European Immigrants ◽  
Late Nineteenth ◽  
American Catholic ◽  
American Catholic Church

From the period after the Revolutionary War, when Philadelphia and New York merchants first replaced Maryland planters as the lay elite, American Catholicism has been predominantly urban. This became especially noticeable in the late nineteenth century when large numbers of European immigrants swelled the Catholic ranks in many cities of the Northeast and Midwest. The astonishing ethnic variety of the newcomers made the American Catholic Church more “catholic” than ever before, which was a boon to Catholic apologists, but a nightmare for the American bishops. To their credit, they responded to this pastoral challenge imaginatively and effectively by creating an extensive network of “national parishes” for virtually every sizable ethnic group.

An Irish-American Journalist and Catholicism: Patrick Ford of the Irish World

1970 ◽  
Vol 39 (4) ◽  
pp. 524-540
Author(s):  
James P. Rodechko
Keyword(s):  
Nineteenth Century ◽  
New York ◽  
Catholic Church ◽  
Late Nineteenth Century ◽  
Irish Immigrants ◽  
Large Numbers ◽  
Late Nineteenth ◽  
Irish Americans ◽  
American Catholic ◽  
The Church

During the late nineteenth century, Irish immigrants were not always sympathetic toward the Catholic Church. Observers indicated that large numbers of Irish-Americans were dissatisfied with Catholic attitudes toward American conditions and might consequently sever their ties with the church. At times, priests, members of the hierarchy, and the American Catholic press showed particular concern that Patrick Ford, the influential and controversial editor of the New York Irish World, encouraged immigrants to question their traditional place in the church. In the late 1870s, Ford's opinions of American socio-economic and political affairs directly challenged those of Catholic spokesmen.

scholarly journals The Creation of a Latin American Catholic Church: Vatican Authority and Political Imagination, 1854–1899

2020 ◽  
Vol 71 (2) ◽  
pp. 316-336
Author(s):  
FRANCISCO JAVIER RAMÓN SOLANS
Keyword(s):  
Nineteenth Century ◽  
Latin American ◽  
Religious Identity ◽  
Catholic Church ◽  
Late Nineteenth Century ◽  
Political Imagination ◽  
Late Nineteenth ◽  
American Catholic ◽  
American Catholic Church ◽  
Insight Into

The principal aim of this article is to analyse the rise of a Latin American Catholic identity during the mid- to late nineteenth century. It examines the institutionalisation of this collective project via the foundation of the Latin American College in Rome in 1858 and the initiatives that led to the Latin American Plenary Council in 1899. This article also explores how this collective religious identity was imagined and how its limits were drawn. In doing so a new insight into how religions contributed to the imagining and defining of geographical spaces is offered.

John F. O. Fernandez: Enlightened Lay Catholic Reformer, 1815–1820

1981 ◽  
Vol 43 (1) ◽  
pp. 112-129
Author(s):  
Patrick W. Carey
Keyword(s):  
Political Institutions ◽  
Catholic Church ◽  
Early Nineteenth Century ◽  
American Catholicism ◽  
The Enlightenment ◽  
Form Of Government ◽  
Fertile Ground ◽  
American Catholic ◽  
American Catholic Church ◽  
The Church

The American republican form of government and the effects of the Enlightenment upon the European Catholic church provided fertile ground for theological reflection and ecclesiastical adaptation in early nineteenth-century American Catholicism. A number of immigrant Catholic laymen were influenced by their previous European Catholic experiences and by the American enthusiasm for republicanism to reform their understanding of the laity's role in the American Catholic church and to adapt ecclesiastical structures to American political institutions. In light of these experiences, some of these laymen began to reflect upon the Christian Scriptures and tradition, and to formulate a democratic conception of the layman's role within the church.

Prelude To ‘Americanism’: The New York Accademia and Clerical Radicalism in the Late Nineteenth Century

1978 ◽  
Vol 47 (1) ◽  
pp. 48-65 ◽  
Author(s):  
Robert Emmett Curran
Keyword(s):  
Nineteenth Century ◽  
New York ◽  
Late Nineteenth Century ◽  
Democratic Institutions ◽  
Roman Catholicism ◽  
Late Nineteenth ◽  
American Catholic ◽  
Complex Movement

The Americanist crisis in the last decade of the nineteenth century climaxed the attempt of a group of liberal prelates and their associates to adapt Roman Catholicism to democratic institutions and values. Almost twenty years ago Robert Cross put this complex movement within the context of a growing American Catholic liberalism in the postbellum period. The full dimensions of that liberalism are still coming into focus as archival materials and unpublished sources become more available to the historian. The recent discovery of a remarkable association of New York priests shows another facet of the Americanist controversy that better enables us to appreciate the peculiar lines that the episcopal struggle assumed.

Transition to a New Era

1996 ◽  
Author(s):  
Philip Gleason
Keyword(s):  
Catholic Church ◽  
Modern World ◽  
Late Nineteenth Century ◽  
American Catholicism ◽  
New Era ◽  
Dead End ◽  
Vatican Council ◽  
The 1960S ◽  
American Catholic ◽  
A Minor

We have already noted among the crosscurrents of the postwar decade assimilative tendencies that ran counter to a key impulse of the Catholic Revival— the drive to build a distinctive Catholic culture and thereby “to redeem all things in Christ.” Here we look more systematically at the most significant of those countervailing tendencies from the late 1940s, when they were still a minor theme, to the early 1960s when they merged with the forces unleashed by the Second Vatican Council. We begin with a development in American Catholic historical scholarship—research devoted to the Americanist controversy of the 1890s. The results of this research began to appear during the war; over the next fifteen years, books and articles on the subject assumed the proportions of a small flood. Taken as a whole, the new scholarship reinforced midcentury Catholic liberalism and helped prepare the way for the deeper changes of the 1960s. At bottom, the late nineteenth-century controversy arose from policy differences over how the Catholic church should respond to social and intellectual changes accompanying the onset of what we have been calling modernity. As pointed out in the Introduction, the Catholic University of America was a storm center of conflict; moreover, papal condemnations of Americanism in 1899 and of Modernism in 1907 played a crucial role in establishing the ideological framework within which Catholic higher education developed in the twentieth century. That framework involved a firm rejection of modernity, but the historical recovery of the Americanist episode indirectly nurtured a more positive attitude toward the modern world. The fact that Catholic historians of the generation immediately following the controversy studiously avoided investigating it shows how sensitive the issues remained for almost half a century. Theodore Maynard, who devoted a chapter to “The American Heresy” in his popular Story of American Catholicism (1941), observed that few Catholics had ever heard of such a thing and those who tried to learn more about it would soon find themselves at a dead end.

The Modernities of H. Lawrence Freeman

2019 ◽  
Vol 72 (3) ◽  
pp. 719-779
Author(s):  
David Gutkin
Keyword(s):  
Nineteenth Century ◽  
New York ◽  
Reception History ◽  
Black Press ◽  
Late Nineteenth Century ◽  
Starting Point ◽  
History Of ◽  
Late Nineteenth ◽  
White Press ◽  
Grand Opera

H. Lawrence Freeman's “Negro Jazz Grand Opera,” Voodoo, was premiered in 1928 in Manhattan's Broadway district. Its reception bespoke competing, racially charged values that underpinned the idea of the “modern” in the 1920s. The white press critiqued the opera for its allegedly anxiety-ridden indebtedness to nineteenth-century European conventions, while the black press hailed it as the pathbreaking work of a “pioneer composer.” Taking the reception history of Voodoo as a starting point, this article shows how Freeman's lifelong project, the creation of what he would call “Negro Grand Opera,” mediated between disparate and sometimes apparently irreconcilable figurations of the modern that spanned the late nineteenth century through the interwar years: Wagnerism, uplift ideology, primitivism, and popular music (including, but not limited to, jazz). I focus on Freeman's inheritance of a worldview that could be called progressivist, evolutionist, or, to borrow a term from Wilson Moses, civilizationist. I then trace the complex relationship between this mode of imagining modernity and subsequent versions of modernism that Freeman engaged with during the first decades of the twentieth century. Through readings of Freeman's aesthetic manifestos and his stylistically syncretic musical corpus I show how ideas about race inflected the process by which the qualitatively modern slips out of joint with temporal modernity. The most substantial musical analysis examines leitmotivic transformations that play out across Freeman's jazz opera American Romance (1924–29): lions become subways; Mississippi becomes New York; and jazz, like modernity itself, keeps metamorphosing. A concluding section considers a broader set of questions concerning the historiography of modernism and modernity.

Theodore H. Friedgut, Stepmother Russia, Foster Mother America: Identity Transitions in the New Odessa Jewish Commune, Odessa, Oregon, New York, 1881–1891, together with Israel Mandelkern, Recollections of a Communist (ed. and annotated Theodore H. Friedgut). Boston: Academic Studies Press, 2014. 199 pp.

2018 ◽  
Keyword(s):  
Nineteenth Century ◽  
New York ◽  
Life Experience ◽  
Late Nineteenth Century ◽  
Foster Mother ◽  
History Of ◽  
Late Nineteenth ◽  
Identity Transitions ◽  
Israeli Kibbutz

This chapter reviews the book Stepmother Russia, Foster Mother America: Identity Transitions in the New Odessa Jewish Commune, Odessa, Oregon, New York, 1881–1891 (2014), by Theodore H. Friedgut, together with Israel Mandelkern, Recollections of a Communist (edited and annotated by Theodore H. Friedgut). Stepmother Russia, Foster Mother America is a two-in-one volume that explores an obscure episode in the history of the Jews in the late nineteenth century while at the same time connecting much of its content to the author’s own life experience as a son of western Canada’s Jewish farming colonies and, later, as an ideologically driven halutz on an Israeli kibbutz. Stepmother Russia, Foster Mother America retells one branch of the mostly forgotten history of the Am Olam agricultural movement and brings a new layer into the discussion of global Jewish agrarianism, while Recollections of a Communist offers an edited and annotated version of a memoir written by Mandelkern.

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