Relevant bibliographies by topics / Anti-Catholicism – United States

Academic literature on the topic 'Anti-Catholicism – United States'

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Published: 10 December 2022
Last updated: 28 January 2023

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Journal articles on the topic "Anti-Catholicism – United States"

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Sudlow, Brian. "Transatlantic Anti-Catholicism: France and the United States in the Nineteenth Century." Modern & Contemporary France 19, no. 4 (November 2011): 522–23. http://dx.doi.org/10.1080/09639489.2011.622534.

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Drury, Marjule Anne. "Anti-Catholicism in Germany, Britain, and the United States: A Review and Critique of Recent Scholarship." Church History 70, no. 1 (March 2001): 98–131. http://dx.doi.org/10.2307/3654412.

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The past two decades have seen an efflorescence of works exploring cultural anti-Catholicism in a variety of national contexts. But so far, historians have engaged in little comparative analysis. This article is a first step, examining recent historical literature on modern British and American anti-Catholicism, in order to trace the similarities and distinctiveness of the turn-of-the-century German case. Historians are most likely to be acquainted with American nativism, the German Kulturkampf, continental anticlericalism, and the problems of Catholic Emancipation and the Irish Question in Britain. Many of the themes and functions of anti-Catholic discourse in the West transcended national and temporal boundaries. In each case, the conceptualization of a Catholic ‘other’ is a testament to the tenacity of confessionalism in an age formerly characterized as one of inexorable secularization. Contemporary observers often agreed that religious culture—like history, race, ethnicity, geography, and local custom—played a role in the self-evident distinctiveness of peoples and nations, in their political forms, economic performance, and intellectual and artistic contributions. We will see how confessionalism remained a lens through which intellectuals and ordinary citizens, whether attached or estranged from religious commitments, viewed political, economic, and cultural change.
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Higgins, Andrew. "Evangeline's Mission: Anti-Catholicism, Nativism, and Unitarianism in Longfellow's Evangeline." Religion and the Arts 13, no. 4 (2009): 547–68. http://dx.doi.org/10.1163/107992609x12524941450163.

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AbstractThough Evangeline has long been considered simply a love story, this article reads the poem as one deeply involved in both the theological and cultural struggles between the Catholic and Protestant churches in the antebellum period. The essay argues that Longfellow's poem about the Acadian Expulsion of 1755 imagines those Catholic refugees as successful immigrants to America. Further, the article argues that Longfellow's vision of Philadelphia at the end of the poem is that of an ideal, ecumenical Christian community, in which Catholicism is able to coexist with various Protestant churches. Thus the poem counters anti-Catholic nativist rhetoric that portrayed Catholics as fundamentally foreign and a threat to the Republic. However, the ecumenical nature of this vision is limited by the fact that Longfellow cannot imagine a fully-realized Catholic Church in the United States; his Catholic community lacks ecclesiastical hierarchy. As such, it reflects Longfellow's connection to the Unitarian Moralists, as group of Harvard Unitarians who sought to transform other denominations rather than to convert individuals to Unitarianism.
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Young, Samuel L. "Waldensianism Before Waldo: The Myth of Apostolic Proto-Protestantism in Antebellum American Anti-Catholicism." Church History 91, no. 3 (September 2022): 513–34. http://dx.doi.org/10.1017/s0009640722002116.

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Between 1820 and 1850, American presses generated an enormous amount of literature devoted to the myth of apostolic Waldensianism. Though the Waldenses began as a lay reform movement in the twelfth century, speculations about their apostolic origin were popularized in the seventeenth and eighteenth centuries. This historical construction gave American Protestants a versatile rhetorical weapon against an increasingly encroaching Roman Catholicism. The apostolicity of Waldensianism allowed Protestants to trace their teachings not only to scripture but through the middle ages and the early church, providing a ready answer to Catholic accusations of Protestant novelty. Additionally, re-narrating the history of Waldensian persecution at the hand of Catholics reinforced nativist conceptions of Catholicism as a violently tyrannical religion, and became a call to action for Protestants to resist Rome's attempt to gain power in the United States. Though the myth of apostolic Waldensianism was widely held by American Protestants, by 1850 it became largely untenable. Historians on both side of the Atlantic contextualized the group as a medieval phenomenon, rather than the remnant of apostolic Protestantism.
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Moran, Katherine D. "Catholicism and the Making of the U.S. Pacific." Journal of the Gilded Age and Progressive Era 12, no. 4 (October 2013): 434–74. http://dx.doi.org/10.1017/s1537781413000327.

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In the late nineteenth and early twentieth centuries, in the context of the development of U.S. power in the Pacific, some American Protestants began to articulate a new approach to Catholicism and American national identity. In Southern California, Anglo-American boosters began to celebrate the region's history of Spanish Franciscan missions, preserving and restoring existing mission buildings while selling a romantic mission story to tourists and settlers. In the Philippines, U.S. imperial officials, journalists, and popular writers tempered widespread critiques of contemporary Spanish friars, celebrating the friars' early missionary precursors as civilizing heroes and arguing that Filipino Catholic faith and clerical authority could aid in the maintenance of imperial order. Against persistent currents of anti-Catholicism and in distinct and locally contingent ways, American Protestants joined Catholics in arguing that the United States needed to evolve beyond parochial religious bigotries. In both places, in popular events and nationally circulating publications, the celebration of particular constructions of Catholic histories and authority figures served to reinforce U.S. continental expansion and transoceanic empire.
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Beneke, C. ""Not by Force or Violence": Religious Violence, Anti-Catholicism, and Rights of Conscience in the Early National United States." Journal of Church and State 54, no. 1 (September 7, 2011): 5–32. http://dx.doi.org/10.1093/jcs/csr081.

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Ramet, Sabrina P., and Christine M. Hassenstab. "The Know Nothing Party: Three Theories about its Rise and Demise." Politics and Religion 6, no. 3 (February 27, 2013): 570–95. http://dx.doi.org/10.1017/s1755048312000739.

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AbstractThe 19th century was a time of rapid population growth in the United States, and much of it was due to immigration from Europe. In the 1840s and 1850s, the largest proportion of immigrants came from Ireland and Germany, and most were Catholic. The Germans spread across small communities as far west as Wisconsin and Texas, but the Irish concentrated in the larger cities on the eastern seaboard, especially Boston, New York, Philadelphia, and Baltimore. Local third- and fourth-generation Protestant immigrants from England resented the new arrivals and organized “Nativist” associations. Among these was the anti-Catholic American Party, better known as the Know Nothing Party, which enjoyed spectacular success in Massachusetts and other states during 1854–1855. But, by 1862, the party was dead. This article examines how moral panic theory, the theory of persistent cultural patterns and cycles, and revitalization theory may offer insights into the Know Nothing Party. Each of these theories explains both the emergence of the party and its rapid demise, and suggest that each can make a contribution to understanding anti-Catholicism in nineteenth-century America, and the Know Nothing Party in particular.
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Schultz, Nancy L. "Timothy Verhoeven: Transatlantic Anti-Catholicism: France and the United States in the Nineteenth Century. New York: Palgrave Macmillan, 2010; pp. ix + 230." Journal of Religious History 37, no. 4 (December 2013): 577–79. http://dx.doi.org/10.1111/1467-9809.12108.

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MCNUTT, JENNIFER POWELL, and RICHARD WHATMORE. "THE ATTEMPTS TO TRANSFER THE GENEVAN ACADEMY TO IRELAND AND TO AMERICA, 1782–1795." Historical Journal 56, no. 2 (May 3, 2013): 345–68. http://dx.doi.org/10.1017/s0018246x12000660.

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ABSTRACTEarly in 1782, republican rebels in Geneva removed the city's magistrates and instituted a popular government, portraying themselves as defenders of liberty and Calvinism against the French threats of Catholicism and luxury. But on 1 July 1782, the republicans fled because of the arrival at the city gates of invading troops led by France. The failure of the Genevan revolution indicated that while new republics could be established beyond Europe, republics within Europe, and more especially Protestant republics in proximity to larger Catholic monarchies, were no longer independent states. Many Genevans sought asylum across Europe and in North America in consequence. Some of them looked to Britain and Ireland, attempting to move the industrious part of Geneva to Waterford. During the French Revolution, they sought to establish a republican community in the United States. In each case, a major goal was to transfer the Genevan Academy established in the aftermath of Calvin's Reformation. The anti-religious nature of the French Revolution made the attempt to move the Academy to North America distinctive. By contrast with the Irish case, where religious elements were played down, moving the Academy to North America was supported by religious rhetoric coupled with justifications of republican liberty.
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Pasquier, Michael. "Transatlantic Anti-Catholicism: France and the United States in the Nineteenth Century. By Timothy Verhoeven. New York: Palgrave Macmillan, 2010. ix + 231 pp. $80.00 cloth." Church History 80, no. 4 (November 18, 2011): 948–49. http://dx.doi.org/10.1017/s0009640711001594.

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Dissertations / Theses on the topic "Anti-Catholicism – United States"

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Haden, Kyle Edward. "The City of Brotherly Love and the Most Violent Religious Riots in America| Anti-Catholicism and Religious Violence in Philadelphia, 1820--1858." Thesis, Fordham University, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=3563400.

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Numerous studies of anti-Catholicism in America have narrated a long dark prejudice that has plagued American society from the Colonial period to the present. A variety of interpretations for anti-Catholic sentiments and convictions have been offered, from theological to economic influences. Though many of these studies have offered invaluable insights in understanding anti-Catholic rhetoric and violence, each tends to neglect the larger anthropological realities which influence social tensions and group marginalization. By utilizing the theory of human identity needs as developed by Vern Neufeld Redekop, this study offers a means of interpreting anti-Catholicism from an anthropological perspective that allows for a multivalent approach to social, cultural, and communal disharmony and violence. Religion has played an important role in social and cultural tension in America. But by utilizing Redekop's human identity needs theory, it is possible to see religion's role in conjunction with other identity needs which help to form individual and communal identity. Human identity needs theory postulates that humans require a certain level of identity needs satisfaction in order to give an individual a sense of wellbeing in the world. These include, Redekop maintains, 1) meaning, 2) security, 3) connectedness, 4) recognition, and 5) action. By examining where these needs have been neglected or threatened, this study maintains one is better able to assess the variety of influences in the formation of identity, which in turn helps to foster animosity, marginalization, and possibly violence towards those individuals or groups defined as outsiders. Having been relegated as outsiders due to differing identity markers, the in group, or dominant social group, tend to perceive the outsiders as threatening if they are believed to be obstacles to the acquisition of one or more of the five identity needs categories. This study focuses on the bloody Bible Riots of 1844 as a case study for applying human identity needs theory in interpreting social violence in American history.

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Fenton, Elizabeth. "Religious liberties: Anti-Catholicism and liberal democracy in United States literature and culture, 1774--1889." Thesis, 2006. http://hdl.handle.net/1911/18901.

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Late-eighteenth-and nineteenth-century American texts abound with representations of Catholic malevolence. But rather than simply indicating authorial bias against Catholic practitioners, these representations reveal anti-Catholicism's fundamental importance to the U.S.'s emerging liberal democratic tradition. Catholicism stands in texts of this period at the intersection of the religious and the national, as writers across decades and genres struggle to reconcile liberal democracy's promises of egalitarianism and tolerance with Catholicism's ostensibly tyrannical hierarchy and dogmatism. Thus in addition to demarcating a religious identity and set of theological practices, Catholicism has long operated as a test case for the efficacy of liberal democratic notions of privacy, pluralism, and equality. Excavation of U.S. liberal democracy's religious roots illuminates the ways in which that political tradition has aligned the nation with Protestantism and thereby ensured the mutual dependence, rather than the "separation" we so often take for granted, of church and state. From the earliest writings of the Continental Congress to the late-nineteenth-century novels of Mark Twain, U.S. discourses of freedom and self-governance construct Catholics as political subjects aiming, as John Jay put it, to "reduce the ancient free Protestant Colonies to the same state of slavery with themselves." Significantly, the drama of Protestant-Catholic conflict often played itself out when Anglo-Protestant writers considered the U.S.'s place within the American hemisphere. Thus the passage of the 1774 Quebec Bill inspired contemporary discourses of religious privacy (chapter one); debates over U.S. expansion into western and especially Mexican territories produced discussions of pluralism and representational governance (chapters two and three); and mid-century contemplations if Haitian Catholicism (chapter four) forced many U.S. citizens to confront liberal democracy's failure to adequately address the fact of racial as well as religious difference within the nation. In its insistence that U.S. political culture cannot be understood apart from anti-Catholicism, this dissertation demonstrates that, in their efforts to construct a religiously free public sphere, proponents of liberal democracy have over time rehearsed a discourse that fuses nation and religion.
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Stokes, Christopher Daniel. "Catholics in Beulahland: The Church's encounter with anti-Catholicism, nativism, and anti-abolitionism in the Carolinas and Georgia, 1820--1845." Thesis, 2001. http://hdl.handle.net/1911/18032.

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In July 1835, a northern anti-slavery society sent bundles of abolitionist literature through the United States postal service to the South. Arriving at South Carolina's port city, the mailing became the focus of white Charlestonians' fears of slave uprisings and those Who might assist a servile insurrection. During an attack on the post office to destroy the papers, someone in the crowd shouted for a lynching of Charleston's Catholic bishop and the destruction of the Catholic cathedral and surrounding buildings, including a parochial school for free black children. Using the Charleston Post Office Raid as a backdrop, this study explores both the connections between anti-abolitionism, anti-Catholicism, and nativism in the antebellum South and the reaction to these pressures from southern Catholics, mostly recent immigrants, as they made a place for themselves in their new homeland. At the heart of the work is a consideration of the effects of the ethnic and racial stereotypes and cultural assumptions at play in the antebellum South.
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Solomon, Michael. "Saving the "slaves of kings and priests" the United States, manifest destiny, and the rhetoric of anti-Catholicism /." 2009. http://digital.library.duq.edu/u?/etd,112077.

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Books on the topic "Anti-Catholicism – United States"

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Transatlantic anti-Catholicism: France and the United States in the nineteenth century. New York: Palgrave Macmillan, 2010.

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Gothic arches, Latin crosses: Anti-Catholicism and American church designs in the nineteenth century. Chapel Hill, NC: University of North Carolina Press, 2006.

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The rhetoric of anti-Catholicism: The American Protective Association, 1887-1911. New York: Garland Pub., 1990.

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Anti-Catholicism and nineteenth-century fiction. Cambridge: Cambridge University Press, 2004.

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Patriotism and fraternalism in the Knights of Columbus: A history of the fourth degree. New York: Crossroad, 2001.

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The St. Josephs-Blatt, 1896-1919. New York: P. Lang, 1989.

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The religious factor in the 1960 Presidential election: An analysis of the Kennedy victory over anti-Catholic prejudice. Jefferson, N.C: McFarland & Co., 2011.

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Franchot, Jenny. Roads to Rome: The antebellum Protestantencounter with Catholicism. Berkeley: University of California Press, 1994.

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Roads to Rome: The antebellum Protestant encounter with Catholicism. Berkeley: University of California Press, 1994.

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Richard, Mark Paul. Not a Catholic nation: The Ku Klux Klan confronts New England in the 1920s. Amherst: University of Massachusetts Press, 2015.

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Book chapters on the topic "Anti-Catholicism – United States"

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Scrogin, Katy. "New Variation, Old Theme: Parallels between Islamophobia and Anti-Catholicism in the United States." In Irish Religious Conflict in Comparative Perspective, 226–41. London: Palgrave Macmillan UK, 2014. http://dx.doi.org/10.1057/9781137351906_13.

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Massa, Mark. "Anti-Catholicism in the United States." In The Cambridge Companion to American Catholicism, 197–215. Cambridge University Press, 2021. http://dx.doi.org/10.1017/9781108560900.015.

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Alexander, Scott C. "Anti-Catholicism, Islamophobia, and White Supremacy in the United States." In Overcoming Orientalism, 245–92. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190054151.003.0010.

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This essay applies an intersectional approach to the analysis of the history of anti-Catholicism and Islamophobia in the United States as manifestations of White supremacy. It offers a comparative analysis of these two phenomena in an attempt to suggest that a certain intersection exists between each and the social construction of Whiteness and the maintenance of White power and privilege in US American history. It concludes with observations on progress in the development of Catholic–Muslim relations through concerted efforts by the US Conference of Catholic Bishops and various US Muslim organizations, noting that the majority of Catholics in the United States have benefited from White privilege.
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Moran, Katherine D. "Thinking with Catholicism, Empire, and History." In The Imperial Church, 1–20. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501748813.003.0001.

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This chapter begins with an overview of George Everett Adams's and Helen Taft's speeches, which they delivered as Protestants in a country that was increasingly home to a large and growing Catholic minority. It argues that Adams's and Taft's speeches were part of a much larger religious pattern in the late nineteenth and early twentieth centuries. In the ongoing currents of anti-Catholicism in U.S. culture, many late nineteenth- and early twentieth-century Protestants joined their Catholic compatriots in speaking with nostalgia and admiration about the figures and institutions of Roman Catholic exploration and evangelization. The chapter also describes how men and women celebrated idealized versions of Catholic imperial pasts as the United States grew into a global power. It traces Catholic origin stories that emerged in three different sites and circumstances: the upper Midwest, Southern California, and the U.S. colonial Philippines.
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Hart, D. G. "Public Duty, Private Faith." In American Catholic, 41–64. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501700576.003.0003.

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This chapter discusses the Catholic church's concerns about Paul Blanshard and the nerve he apparently hit as Blanshard considered Roman Catholics in the United States a threat. It highlights the formation of a committee to respond to the spate of anti-Catholicism by assembling a group that consists of a political scientist, a theologian, and a philosopher to answer the charges of anti-Americanism. It also describes Blanshard's case that was alarming for Roman Catholics from different sides of the Americanist controversy. The chapter cites that the American liberal had shown bias against the church's ethical teaching, from contraception to divorce. It explains how Americanism began to lose its stigma as a heresy even while setting into motion questions about Roman Catholic identity.
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Malcom, Allison O’Mahen. "8. Loyal Orangemen and Republican Nativists: Anti-Catholicism and Historical Memory in Canada and the United States, 1837–67." In The Loyal Atlantic, edited by Jerry Bannister and Liam Riordan. Toronto: University of Toronto Press, 2011. http://dx.doi.org/10.3138/9781442690271-011.

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Richman, Karen. "Who Owns the Religion of Haiti?" In Who Owns Haiti? University Press of Florida, 2017. http://dx.doi.org/10.5744/florida/9780813062266.003.0007.

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“Who Owns the Religion of Haiti?” demonstrates how a futile religious ‘war’ has been waged in pursuit of control over elusive doctrinal boundaries and dubious doctrinal fidelity in a persistently fluid, plural religious landscape. Since 1860, the Vatican and French Catholic Church have waged crusades to conquer the cultural life of the nation and retake control of Haitian Catholicism. A century later, Protestant missionaries from the United States embarked on their own campaigns to accumulate converts in the Haitian countryside. During twentieth century ‘anti-superstition’ campaigns against vodou, and more recent post-earthquake iterations of anti-vodou campaigns, there has been a constant battle waged in Haiti over religion. Throughout, Haitians utilize diffuse, localized, and family-based features to provide a measure of immunity to the colonizing designs of religious crusaders.
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Shannon, Christopher. "American Catholic Social Thought in the Twentieth Century." In Roman Catholicism in the United States, 219–39. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823282760.003.0011.

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This chapter argues that the best early twentieth-century Catholic social thinkers engaged the broader culture but were never assimilated by it. Their sacramental imaginations and openness to supernatural intervention represented a sign of contradiction against the faith-free academic social science in rapid ascent at the time. This prophetic option was especially appealing to converts, anti-modernists, and ex-radicals, but in the 1930s and 1940s it slowly found favor among a cohort of young ethnic Catholics, particularly those exposed to the Catholic Worker movement. The chapter further argues that sporadic attempts by prophetic Catholics to influence secular culture undermined the movement's spiritual foundation.
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Green, Steven K. "The 1950s: Part One." In The Third Disestablishment, 147–94. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190908140.003.0005.

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This chapter examines the Protestant–Catholic tensions of the early 1950s and the meteoric rise of Protestants and Other Americans United for Separation of Church and State (POAU) and its early litigation involving “captive schools.” It examines early criticism of POAU for its alleged anti-Catholicism. It then discusses President Truman’s unsuccessful attempt to appoint an ambassador to the Vatican, which met a groundswell of opposition among Protestants. The chapter then segues to consider the two leading church–state cases heard by the Supreme Court: the first involving a reconsideration of its released-time holding, and the second involving a sensational movie censorship controversy (“The Miracle case”).
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Chinnici, Joseph P. "The Preparatory Phases, 1959–1962." In American Catholicism Transformed, 107–30. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197573006.003.0005.

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The questionnaire that the bishops of the United States completed in their suggestions for topics at the Second Vatican Council reflected the dual inheritance of the 1950s. Acceptance of the American political proposition, anti-communism, and moral boundaries existed side by side with a desire to improve ecumenical relationships, recognition of social developments, and openness to liturgical and canonical changes. Similar divisions marked participation in the preparatory commissions of the Council. Cardinals Spellman and McIntyre disagreed with Cardinals Meyer and Ritter on the Central Preparatory Commission. Major differences between Joseph Fenton on the Theological Commission and participants in the Secretariat for the Promotion of Christian Unity surfaced. American theological contributions to the liturgy, the priesthood of the faithful, methodologies for ecumenism, and the presence of Protestant Observers would contribute to the future discussions at the Council. Two distinct versions of Catholic presence in the world joined American developments with international ones.
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