"'a more catholic american catholic historical association,' part ii"
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"ʺA more catholicAmericanCatholic
HistoricalAssociation,"ʺ
Part II:Recapping theSpring Meetingof the ACHA
[This month Cushwa welcomes Michael Skaggs (@maskaggs), who is a doctoralcandidate in history at the University of Notre Dame, to recap the recent ACHASpring Meeting.]
Michael Skaggs
From March 26 to March 28,the University of Notre Damehosted the American CatholicHistorical Association’s 2015Spring Meeting. The 2015Spring Meeting was, to judge
from the feedback of presenters and attendees, a great success. Just a few minutesspent mingling during the crucial coffee breaks between panels revealed anabundance of new connections, happy reunions, and fruitful discussion amongconferees. In terms of both topic and timeframe, the meeting covered anextraordinary amount of ground. Junior scholars (yours truly included) greatlybenefited from the feedback, critique, and support of experienced colleagues,proving that the ACHA is making great efforts to foster the next generation ofscholarship. I’m grateful for Peter Cajka's preliminary report from April 5 on theCatholics in the American Century roundtable. Because Peter covered that highlightof the conference so well, I’ll offer only a few words, as a non-participant, on thatpanel below. I’ll conclude by offering a few thoughts on whether we succeeded inanswering Peter’s call to become “more catholic” in our scholarship.
The spring meeting featured several keynotes and plenary sessions. Mark Nollopened the conference with a keynote on Catholic opinions toward Protestantresponsibility for the Civil War. The Catholic position, Noll argued, stemmedessentially from questions of propriety and authority. Disaffection from politicalpositions held by Protestants, such as abolitionism, followed naturally from theCatholic view that Protestantism was rebellious by nature. Furthermore, the allegedProtestant tendency toward sectarianism - and surely there was no worse sectarianthreat than the split of the nation along sectional lines - pushed many Catholics toassigning blame for the war to their non-Catholic compatriots. As Noll pointed out,there were several strongly pro-Union Catholic publications that argued for an endto slavery. But in the large view, American Catholics preferred to avoid waraltogether. Responsibility for brother-against-brother combat, many thought, couldbe lain squarely at Protestants’ feet.
In his recap of the annual meeting in January, one of Peter Cajka’srecommendations for future meetings was a greater emphasis on historiography. Hisearlier RIAH post treated the panel on Catholics in the American Century in depth. Whilemost other presenters at this meeting remained within the fold of Catholic Studies, a keynoteaddress by emeritus professor Philip Gleason, “The Ellis-McAvoy Era: The Writingof American Catholic History Comes of Age at Mid-Century” offered a sweepingoverview of American Catholic historiography and its enrichment over the course ofthe twentieth century. Gleason argued that between World War II and the SecondVatican Council,the massive flow of veterans - many of them Catholic - to American universities on
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the GI Bill fostered a new level of education and specialization, planting the seeds fora generation of scholars. The struggle against Nazism prodded the United States,including its historiographical establishment, to a greater appreciation fordemocracy. These external factors combined with developments internal to Catholichistoriography - including emphases on new areas of research like communities ofwomen religious, anti-Catholicism, and mission efforts - to produce a highlyprofessionalized cadre of Catholic historians. Standing behind much of this progresswas John Courtney Murray, whose understanding of the early twentieth-centuryAmericanist “crisis” led him to support greater affinity between Catholicism andAmerican democracy and religious pluralism. Murray was silenced by Churchauthorities for his views, which were later vindicated by the Second VaticanCouncil’s Declaration on Religious Freedom. Thus, argued Gleason, was the stageset for the self-critical and revisionist histories of American Catholicism in the post-Vatican II era.
At the conference banquet following Gleason’s keynote, conferees had theopportunity to view excerpts from Chosen (Custody of the Eyes), a documentary-in-progress by Abbie Reese about the Corpus Christi Monastery in Rockford, Illinois.The Poor Clare Colettine nuns who are cloistered at Corpus Christi have worked withReese to produce a documentary film following “Heather / Sister Amata”, whotransitions from life on the outside world to that of a vowed woman religious.Reese's film will be the outcome of a ten-year collaboration between artist andsisters, and provided not only beautiful images, but grounds for an excellentconversation on methodology and the position of the historian.
The interreligious tensions noted by Professor Noll were reflected also in severalpanels. The Spring Meeting shone especially brightly in the area of Catholics asAmericans, with both Catholics and non-Catholics over the course of the nineteenthand twentieth centuries deciding who was and was not American. In a panel on“Making an American Catholic Century,” William Cossens argued that earlytwentieth-century Catholic support for immigration restrictions fostered racismamong Catholics and even reinforced an anti-Catholic hegemony. Peter Cajkanarrated the importance of “conscience” as a justification for belief and action atmidcentury. Trevor Burrows revealed the involvement of Catholics in studentactivist movements, even as those movements eschewed religious overtones andtargeted Protestants for recruitment. On another panel, “Catholics on the AmericanFrontier,” Danae Jacobson told the strange tale of a typewriter on loan to -- orperhaps illicitly held by? -- a group of Sisters of Providence in the Washingtonterritory. The foreign Sisters played a conflicted role in the American program ofnative assimilation, and their conflict with a federal agent over the moderntechnology of the sewing machine provides fertile ground for an investigation ofpower on the frontier. Samuel Jennings argued that French missionary work amongthe Comanches of what is now Oklahoma helped invigorate modern FrenchCatholicism, which helped revitalize at least one religious order that had beensuppressed earlier in France. A third panel, “Mission, Evangelization, andPropaganda,” investigated the nationalizing efforts of several Catholic and Christianorganizations. Massimo di Giacchino drew out the similarities and differences inapproach of Catholic Bishop Giovanni Scalabrini and Methodist Bishop William Burtas both helped Italian immigrants assimilate to American society. Beth Petitjean’spresentation on Antonio Zucchelli, an eighteenth-century missionary to the Kongo,argued that Zucchelli’s disillusionment with a mission society largely closed to hisconverting effort challenges the notion of the heroic, successful missionaryestablishing syncretic forms of Christianity around the globe. Charles Gallagher’spresentation, “A Nazi in Boston,” examined the continual efforts of Francis P.Moran, a local leader of the Christian Front, to pass on Nazi propaganda fromGerman diplomat Herbert Scholz. The Christian Front, which was inspired by theanti-semitic and anti-communist ravings of Detroit’s Fr. Charles Coughlin, helps
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understand the complex historical relationship between global Catholicism and itsadherents in the United States.
Several panels also addressed the role of women in American Catholic history. KarenPark presented on Josef Slawinski’s “Peace Mural” in a panel on "Mary in Cold WarAmerica." The mural, commissioned for the altar at the Our Lady of Fatima NationalShrine Basilica in Lewiston, New York, illustrates both the perils of nuclearannihilation and the promise of peace ushered in by space-age technology andscience. Thus the mural helped Catholics in upstate New York navigate, in Park’swords, “the story of both their worst fears and their bravest hopes.” In a Catholicforeshadowing of the Seminar in American Religion’s treatment of Grant Wacker’snew book on Billy Graham, Kathleen Riley presented the Marian piety of Fulton J.Sheen, the Catholic Bishop known for his massive presence on radio and televisionover the twentieth century. Echoing the importance of devotion to Our Lady ofFatima, whom believers had appeared in Portugal in the early twentieth century andimplored the faithful to pray for the conversion of Russia, Sheen’s Marian piety wasa crucial component of his anticommunist exhortations in print and on his show LifeIs Worth Living. Catherine Osborne’s presentation on “Our Lady of Space,” a 1958painting by Sister Mary Augustine of the Missionary Sisters of the Society of Mary,connected closely with Karen Park’s analysis of the Lewiston Fatima mural. “OurLady of Space” helped Catholics internalize contemporary scientific explorations,including into space, as part and parcel of better understandings of God. Thepainting also typified the Catholic notion that Mary reigned over all of creation, acreation that might have come to an end in the insanity of the nuclear arms race.Another panel internationalized the historiography of women, taking the meetingbeyond its generally American focus. Keith Egan’s paper on Teresa of Avilaportrayed the saint as a prefigure par excellence for the theological schools validatedby the Second Vatican Council, reading extensively in the Patristic tradition andintroducing an element of mysticism into cloistered life lacking before the fifteenthand sixteenth centuries. Kenneth Hoyt’s presentation on Hrotsvit of Gandersheimand her writings on martyrdom interrogated the historical split between action andprayer by the martyrs. Finally, Robert Russo brought the panel back to AmericanCatholicism by arguing for a definition of Dorothy Day as a Catholic mystic. Day’swritings on poverty, Russo argued, suggest that her vision was almost other-worldlyand evinced “a surrender to the power of love.”
The Spring ACHA also made significant efforts to incorporate presentations andexperiences that went beyond panels of papers. Abbie Reese's film, shown at thebanquet, was followed by a roundtable on pedagogy, where panelists from a widerange of institutions spoke to central problems and questions of student identity andengagement with religion as a historical category; Kevin Cawley's demonstration ofNotre Dame's digital resources and his later tour of the Notre Dame archives; and atour of parishes which offered participants the chance to experience local history andarchitecture.
As I said above, I consider this meeting to have been a great success, filled withintriguing ideas and good fellowship. But, as a graduate student by now conditionedalways to ask for more, I’d like to offer a few suggestions that we might consider infuture meetings (and in our big-tent field in general). First, a trans- or internationalframework deserves even greater attention in the future: while several panels hostedexcellent scholarship on connections between American and non-AmericanCatholics or discrete people and events outside the United States, many others(including my own) were focused narrowly on American Catholic history. It is nobetrayal of our purpose as American Catholic historians to look beyond our ownborders for fuller histories; presentations by William Cossen, Douglas Slawson, andMassimo di Gioacchino, all of which dealt with immigration, provided usefulsuggestions in this direction.
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Second, we might consider going beyond the Catholic-Protestant dichotomy thatusually typifies relations between American Catholics and their non-Catholiccompatriots (disclaimer: I am professionally invested in this suggestion.) Jews,Muslims, Buddhists, Hindus, and almost any number of other religious traditionshave long histories in the United States. To be sure, plumbing those connectionswith Catholics will require searching out new sources in new repositories, and mayrequire new methodologies, but this effort would help situate American Catholicswithin the global institution that is the Catholic Church.
Third, we might embrace even more closely one of the themes discussed at theCatholics in the American Century roundtable: the role of the Catholic historian,whether by subject matter or personal confession, in the American academy. Might afuture meeting feature a discussion by several prominent historians who havediffering perspectives on our status, self-identification, and conceptual placementwithin American historiography? Or perhaps one by new faculty from a variety ofinstitutions, young scholars who have grappled with or are grappling with their roleas Catholic historians, broadly defined? And, finally, could we invite even morecontributions from professionals not in research-and-teaching roles to explore howtraining as a Catholic historian might be applied elsewhere (e.g., more archivists,women and men in pastoral roles, diocesan and religious order leaders, and so on)?
There were far too many excellent presentations to include in this brief recap, but Ido hope I have conveyed some of the breadth and depth of this year’s springmeeting. I welcome your comments on how else we might improve our futureconferences and how we, as Catholic historians and historians of Catholicism, mightimprove our scholarly community. To conclude, a word on one last suggestion Petermade in his report on the winter meeting: that the ACHA establish an institutionalTwitter presence. Although that is an ongoing process,@CushwaCenter, @petecajka, @mbfconnolly, and @fracadeddu all tweeted some of thehighlights of panels. To be sure, reluctance to engage with Twitter is understandable amonghistorians: how in the world can we distill nuanced arguments into 140 characters or less?The challenge is real, but I think the participants at the spring meeting demonstrated theimportance and potential of embracing this particular platform. For example,historians @Herbie_Miller and @carmenmangion, who were unable to attend the meeting,offered particularly enthusiastic feedback. Even if tweeting a conference is no substitutefor engaging with scholars in-person, it has clear benefits for identifying interestingthreads of research, new directions in scholarship, and fellow historians who mightbe helpful collaborators.
Robert Russo at: April 28, 2015 at 8:53 AM said...
Greetings,
Thank you for mentioning Dorothy Day and I in this article. She certainly is a great example in teachingAmerican Catholics that we can follow the tenets that Christ left us in the Gospels (i.e. Matthew's "RichYoung Man", no matter how rigorous they may seem.
Regards & Blessings,
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