AMERICANIZATION BY CATHOLIC MEANS: FRENCH CANADIAN NATIONALISM AND TRANSNATIONALISM, 1889–1901

2017 ◽  
Vol 16 (3) ◽  
pp. 284-301
Author(s):  
Patrick Lacroix
Keyword(s):  
Nineteenth Century ◽  
Catholic Church ◽  
The United States ◽  
Roman Catholic Church ◽  
Late Nineteenth Century ◽  
French Canadian ◽  
Nineteenth Century America ◽  
The North ◽  
Canadian Immigration ◽  
American Society

The age of nationalities and nationalism associated with nineteenth-century Europe also found expression in North America in the same period: French Canadians developed a national consciousness charged with a religious and providential mission. As these Canadians crossed into the United States in ever-rising numbers and established permanent “colonies” during the Gilded Age, they carried with them a cultural ideology that kept them apart from mainstream American society—and apart from their Irish American coreligionists and coworkers. Claiming the freedoms promised to them by the Constitution, these immigrants from the North battled for accommodation not only in political conventions or state legislatures, but also in the Roman Catholic Church, whose leaders seemed intent on doing away with foreign languages and customs. The religious battle came to a head as lay and clerical Catholics gathered in Baltimore, in 1889, to reassert the Church's unity as well as its patriotic credentials. By drawing attention to French Canadian immigration, often overlooked in immigration studies, this article refocuses the question of Americanization on the Catholic Church, which proved one of the most powerful agents of acculturation in late nineteenth-century America.

Western Religion in the Long 1960s

2019 ◽  
Vol 70 (4) ◽  
pp. 823-831
Author(s):  
HUGH MCLEOD
Keyword(s):  
Catholic Church ◽  
Well Being ◽  
The United States ◽  
Roman Catholic Church ◽  
Religious Revival ◽  
Protestant Churches ◽  
The Sixties ◽  
And Performance ◽  
Post War ◽  
American Society

The Yale church historian, Sydney Ahlstrom, had just emerged somewhat dazed from the Sixties when he reviewed the religious trajectory of the United States during that decade. He wrote that by 1966 it was clear that ‘the post-war religious revival had completely frittered out, that the nation was moving towards a crise de la conscience of unprecedented depth’. As well as a ‘growing attachment to naturalism and “secularism”’ he mentioned ‘a creeping or galloping awareness of vast contradictions in American life between profession and performance, the ideal and the actual’ and ‘increasing doubt concerning the capacity of present-day ecclesiastical, political, social and educational institutions to rectify these contradictions’. As Ahlstrom made clear in a later essay, he saw the crisis faced both by the Roman Catholic Church and by the ‘mainline’ Protestant Churches as part of a wider loss of ‘confidence or hope’ in American society and a passing away of ‘the certitudes that had always shaped the nation's well-being and sense of destiny’.

scholarly journals Jesuits in the North American Colonies and the United States

2020 ◽  
Vol 2 (2) ◽  
pp. 1-112
Author(s):  
Catherine O’Donnell
Keyword(s):  
New England ◽  
Catholic Church ◽  
The United States ◽  
Early Years ◽  
American Colonies ◽  
The North ◽  
The Republic ◽  
Colonial New England ◽  
American Society ◽  
British Colonies

Abstract From Eusebio Kino to Daniel Berrigan, and from colonial New England to contemporary Seattle, Jesuits have built and disrupted institutions in ways that have fundamentally shaped the Catholic Church and American society. As Catherine O’Donnell demonstrates, Jesuits in French, Spanish, and British colonies were both evangelists and agents of empire. John Carroll envisioned an American church integrated with Protestant neighbors during the early years of the republic; nineteenth-century Jesuits, many of them immigrants, rejected Carroll’s ethos and created a distinct Catholic infrastructure of schools, colleges, and allegiances. The twentieth century involved Jesuits first in American war efforts and papal critiques of modernity, and then (in accord with the leadership of John Courtney Murray and Pedro Arrupe) in a rethinking of their relationship to modernity, to other faiths, and to earthly injustice. O’Donnell’s narrative concludes with a brief discussion of Jesuits’ declining numbers, as well as their response to their slaveholding past and involvement in clerical sexual abuse.

Calvinism in the United States

2016 ◽  
Author(s):  
Darryl Hart
Keyword(s):  
United States ◽  
North America ◽  
Catholic Church ◽  
Religious Practice ◽  
The United States ◽  
Roman Catholic Church ◽  
Religious Institutions ◽  
Protestant Churches ◽  
Anglo American ◽  
American Society

The history of Calvinism in the United States is part of a much larger development, the globalization of western Christianity. American Calvinism owes its existence to the transplanting of European churches and religious institutions to North America, a process that began in the 16th century, first with Spanish and French Roman Catholics, and accelerated a century later when Dutch, English, Scottish, and German colonists and immigrants of diverse Protestant backgrounds settled in the New World. The initial variety of Calvinists in North America was the result of the different circumstances under which Protestantism emerged in Europe as a rival to the Roman Catholic Church, to the diverse civil governments that supported established Protestant churches, and to the various business sponsors that included the Christian ministry as part of imperial or colonial designs. Once the British dominated the Eastern seaboard (roughly 1675), and after English colonists successfully fought for political independence (1783), Calvinism lost its variety. Beyond their separate denominations, English-speaking Protestants (whether English, Scottish, or Irish) created a plethora of interdenominational religious agencies for the purpose of establishing a Christian presence in an expanding American society. For these Calvinists, being Protestant went hand in hand with loyalty to the United States. Outside this pan-Protestant network of Anglo-American churches and religious institutions were ethnic-based Calvinist denominations caught between Old World ways of being Christian and American patterns of religious life. Over time, most Calvinist groups adapted to national norms, while some retained institutional autonomy for fear of compromising their faith. Since 1970, when the United States entered an era sometimes called post-Protestant, Calvinist churches and institutions have either declined or become stagnant. But in certain academic, literary, and popular culture settings, Calvinism has for some Americans, whether connected or not to Calvinist churches, continued to be a source for sober reflection on human existence and earnest belief and religious practice.

The Roman Catholic Church and the Nineteenth-Century Irish Diaspora

1984 ◽  
Vol 35 (2) ◽  
pp. 188-207 ◽  
Author(s):  
Sheridan Gilley
Keyword(s):  
Nineteenth Century ◽  
Roman Empire ◽  
British Empire ◽  
Catholic Church ◽  
Roman Catholic ◽  
The United States ◽  
Roman Catholic Church ◽  
Ecclesiastical History ◽  
Protestant Churches ◽  
Irish Catholics

Quite the most remarkable achievement of nineteenth-century Ireland was the creation of an international Catholic Church throughout the Celtic diaspora in the British Empire and North America. A true Irish empire beyond the seas, it was often compared in Hibernian self-congratulation to the monastic missions of the Dark Ages and was served by an Irish clergy and a host of religious orders who fostered a distinctively ‘ethnic’ or Irish Catholic expatriate culture, while often showing the higher values of the Catholic spiritual life. It is remarkable that there is no scholarly modern study of this international community now in process of dissolution, for it has given an incalculable strength to twentieth-century Roman Catholicism. Something of its dimensions and importance can, however, be glimpsed from a growing body of historical writing about Irish Catholicism in England and Scotland, the United States and Australia, as well as in Ireland itself. The American Republic and the white settler areas of the British Empire were to Irish Catholics what the Roman Empire had been to Jews and Christians, the alien organisms by which a faith was carried to the far corners of the earth. As a matter of institutional and ecclesiastical history, the subject is one in which the new nations were divided into dioceses and parishes, and provided with churches, convents, colleges, seminaries and schools. This was, moreover, achieved by no easy process, but in spite of endemic conflict within Irish Catholic communities, who were also opposed by Roman Catholics of other national traditions, by the expanding Protestant Churches and by a hostile Protestant or secular state.

The Early Life and Career of the "Black Patti": The Odyssey of an African American Singer in the Late Nineteenth Century

2000 ◽  
Vol 53 (3) ◽  
pp. 543-596 ◽  
Author(s):  
John Graziano
Keyword(s):  
Nineteenth Century ◽  
African American ◽  
Rhode Island ◽  
Early Life ◽  
Mixed Race ◽  
The United States ◽  
Early Career ◽  
Late Nineteenth Century ◽  
Nineteenth Century America ◽  
The Caribbean

The early career of the African American singer Matilda Sissieretta Jones (1868-1933), known as the "Black Patti," was unique in nineteenth-century America. Reviewers gave high praise to her singing, and she attracted large mixed-race audiences to her concerts across the country. Her fame was such that, during the early 1890s, she appeared as the star of several companies in which she was the only black performer. This article documents her early life in Portsmouth, Virginia, and Providence, Rhode Island; her two tours, in 1888 and 1890, to the Caribbean and South America; and her varied concert appearances in the United States and Europe up to the formation of the Black Patti Troubadours in the fall of 1896.

scholarly journals British-Maltese Relations in Light of the Bilateral Military Agreement 1971

2021 ◽  
Vol 13 (2) ◽  
pp. 688-700
Author(s):  
Dr. Maitham Abdul Kuder Jabbar
Keyword(s):  
World War Ii ◽  
Soviet Union ◽  
Catholic Church ◽  
Social Role ◽  
The United States ◽  
Roman Catholic Church ◽  
Military Bases ◽  
The North ◽  
The Soviet Union ◽  
Strategic Goals

Since the beginning of the sixteenth century, the island of Malta has represented one of the most important countries and islands allied to Britain in the Mediterranean basin, after it extended its influence to it, and made it one of the strategic military bases in its expansionist policy and for many centuries, and after World War II and the emergence of the so-called socialist and capitalist camps or It is also expressed in the eastern camp represented by the Warsaw Pact led by the Soviet Union, and the western camp represented by the North Atlantic Treaty Organization led by the United States of America and its ally Britain, and with the increase in the importance of the Middle East region, and the flow of oil in it in commercial quantities, the importance of the island of Malta for Britain has increased, so it sought with all its diplomatic efforts To conclude a set of military agreements, alliances and treaties, and as a result of the importance of these agreements in directing the compass of Britain’s foreign policy, we had the desire to discuss the topic (British-Maltese relations in light of the bilateral military agreement 1971). The subject of the research was divided into an introduction and two sections. In the introduction, we discussed briefly the British control of the important sea lanes, which represented one of its strategic goals, and how it imposed its control over those lanes for many centuries. As for the first topic, it was due to the research necessity of several axes. The first axis was discussed The most important reasons that prompted the Maltese government to sign the bilateral military agreement with Britain, and one of the most prominent of those reasons was the political and social role of the Roman Catholic Church, and then economic factors and their impact on the signing of the agreement, and with regard to the second axis, it was about the signing of the bilateral military agreement in July 1971. The third axis discussed the terms of the agreement, which were in its entirety in the interest of the Maltese government, and the second topic talked about the position of the NATO countries on that agreement, especially the British government and the American administration.

Female Apostolates and Modernization in Mid-Nineteenth Century Chile

1999 ◽  
Vol 55 (3) ◽  
pp. 425-458 ◽  
Author(s):  
Gertude M. Yeager
Keyword(s):  
Nineteenth Century ◽  
Catholic Church ◽  
Social Role ◽  
The United States ◽  
Roman Catholic Church ◽  
Hispanic Culture ◽  
Religious Women ◽  
Social Contributions ◽  
The Public Sphere ◽  
Republican Motherhood

How religion became a tool for integrating women into the modernization process in mid-nineteenth century Chile is the subject of this essay. The intense liberal assault on tradition in nineteenth century Latin America resulted in cultural warfare that benefited women as the abandonment of the Church in record numbers by men created opportunities for both religious and lay women to assume leadership roles. Perhaps for the only time in its history, the Roman Catholic Church identified religious women as a specie of clergy and actively encouraged their female apostolates to preserve the faith of women and children. In Chile this tension between traditional Hispanic and competing bourgeois values had a female dimension because included among the indicators of modernity was the social role of woman. Traditional Hispanic culture cloistered woman in the convent or home; she was a private person who left the public sphere to her male relatives. Independence, however, introduced the idea of republican motherhood and the notion became more pronounced when travelers to the United States and Europe noted the freedom and social contributions of women thereby giving credence to the new concept. Female apostolates provided women with the bridge to the modern age and provided a “feminine ideal of self-sacrificing women [to balance] Adam Smith's masculine gospel of enlightened self-interest.”

Does Vatican II Represent a U-Turn in the Catholic Church’s Teaching on Liberal Democracy?

2012 ◽  
Vol 6 (2) ◽  
pp. 228-253
Author(s):  
James M. Carr
Keyword(s):  
Nineteenth Century ◽  
Catholic Church ◽  
Liberal Democracy ◽  
Vatican Ii ◽  
Historical Context ◽  
Roman Catholic Church ◽  
Late Nineteenth Century ◽  
Vatican Council ◽  
The Church ◽  
Church Teaching

Abstract This article analyses the attitude of the Roman Catholic Church towards liberal democracy since the nineteenth century, charting shifts in emphasis and tone under Pope Leo XIII in the late nineteenth century and under Pius XII during the Second World War. It then examines how, if at all, church teaching in this area changed during and after the Second Vatican Council. Attention is paid to the historical context and doctrinal status of these teachings. It is argued that the church position on democracy over the last two centuries is characterized by development and continuity rather than disjuncture and contradiction. This position was neither as hostile in the nineteenth century nor as sympathetic in the twentieth century as is claimed by those who regard Vatican II as a ‘U-turn’ in church teaching. Liberal democracy remains a contested terrain and the church position towards it remains one of critical dialogue.

scholarly journals The Life of a Provincial Musician in Late Nineteenth-Century New Zealand: A Case Study of Joseph Higham in Hawera

2020 ◽  
Author(s):  
Philip Jane
Keyword(s):  
Nineteenth Century ◽  
New Zealand ◽  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Late Nineteenth Century ◽  
Professional Musicians ◽  
Late Nineteenth

There has been little research into musical endeavour in small rural New Zealand townships during the late nineteenth century. This article explores the life of Joseph Higham, one of the first professional musicians to settle long term in Hawera. It surveys his wide-ranging musical activities in and around Hawera, including his relationship with the Roman Catholic Church. The work, influence and outcomes of provincial musicians are compared to musicians working in the larger cities; while the reduced scale of amateur activities resulting from a smaller and more widespread population is notable, the general quality and professionalism of teaching is similar.

Social Federalism: The Constitutional Position of Nonprofit Corporations in Nineteenth-Century America

1990 ◽  
Vol 8 (2) ◽  
pp. 149-188 ◽  
Author(s):  
Bruce A. Campbell
Keyword(s):  
United States ◽  
Nineteenth Century ◽  
Voluntary Associations ◽  
The United States ◽  
Alexis De Tocqueville ◽  
Manufacturing Companies ◽  
Nineteenth Century America ◽  
The Subject ◽  
The Government ◽  
American Society

The importance of voluntary associations is apparent to all who study the development of American society in the nineteenth century. Observations made by the perceptive nineteenth-century traveler Alexis de Tocqueville have become an obligatory cliché in historical writing on the subject:Americans of all ages, all conditions, and all dispositions constantly form associations. They have not only commercial and manufacturing companies,… but associations of a thousand other kinds, religious, moral, serious, futile, general or restricted, enormous or diminutive. The Americans make associations to give entertainments, to found seminaries, to build inns, to construct churches, to diffuse books, to send missionaries to the antipodes; in this manner they found hospitals, prisons, and schools. If it is proposed to inculcate some truth or to foster some feeling by the encouragement of a great example, they form a society. Wherever at the head of some new undertaking you see the government in France, or a man of rank in England, in the United States you will be sure to find an association.

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