In 1963, as Betty Friedan's Feminine Mystique appeared and civil rights activists marched on Washington, a separate but related social movement emerged among American Catholics, says Mary Henold. Thousands of Catholic feminists--both lay women and women religious--marched, strategized, theologized, and prayed together, building sisterhood and confronting sexism in the Roman Catholic Church. In the first history of American Catholic feminism, Henold explores the movement from the 1960s through the early 1980s, showing that although Catholic feminists had much in common with their sisters in the larger American feminist movement, Catholic feminism was distinct and had not been simply imported from outside. Catholic feminism grew from within the church, rooted in women's own experiences of Catholicism and religious practice, Henold argues. She identifies the Second Vatican Council (1962-65), an inspiring but overtly sexist event that enraged and exhilarated Catholic women in equal measure, as a catalyst of the movement within the church. Catholic feminists regularly explained their feminism in terms of their commitment to a gospel mandate for social justice, liberation, and radical equality. They considered feminism to be a Christian principle. Yet as Catholic feminists confronted sexism in the church and the world, Henold explains, they struggled to integrate the two parts of their self-definition. Both Catholic culture and feminist culture indicated that such a conjunction was unlikely, if not impossible. Henold demonstrates that efforts to reconcile faith and feminism reveal both the complex nature of feminist consciousness and the creative potential of religious feminism.
In the first history of American Catholic feminism, Henold explores the movement from the 1960s through the early 1980s, showing that although Catholic feminists had much in common with their sisters in the larger American feminist movement, Catholic feminism was distinct and had not been simply imported from outside. Henold demonstrates that efforts to reconcile faith and feminism reveal both the complex nature of feminist consciousness and the creative potential of religious feminism.
Summoning everyday Catholic laywomen to the forefront of twentieth-century Catholic history, Mary J. Henold considers how these committed parishioners experienced their religion in the wake of Vatican II (1962–1965). This era saw major changes within the heavily patriarchal religious faith—at the same time as an American feminist revolution caught fire. Who was the Catholic woman for a new era? Henold uncovers a vast archive of writing, both intimate and public facing, by hundreds of rank-and-file American laywomen active in national laywomen's groups, including the National Council of Catholic Women, the Catholic Daughters of America, and the Daughters of Isabella. These records evoke a formative period when laywomen played publicly with a surprising variety of ideas about their own position in the Catholic Church. While marginalized near the bottom of the church hierarchy, laywomen quietly but purposefully engaged both their religious and gender roles as changing circumstances called them into question. Some eventually chose feminism while others rejected it, but most, Henold says, crafted a middle position: even conservative, nonfeminist laywomen came to reject the idea that the church could adapt to the modern world while keeping women's status frozen in amber.
"This book is a nuanced discussion of contemporary feminist thought in a variety of religious traditions. It draws from both academic and popular writings and offers a rich selection of books to pursue on one's own." -- Re-Imagining "This remarkable book examines American women's religious thought in many diverse faith traditions.... This is a cogent, provocative -- even moving -- analysis." -- Publishers Weekly This study of the fruits of many different women's religious thought offers insights into the ways women may be shaping American religious ideas and world views at the end of the twentieth century. At its broadest, this book presents a multi-voiced response to the question: "When women across many traditions are heard speaking theologically, publicly and self-consciously as women, what do they have to say?"
American Catholic women rarely surface as protagonists in histories of the United States. Offering a new perspective, Kathleen Sprows Cummings places Catholic women at the forefront of two defining developments of the Progressive Era: the emergence of the "New Woman" and Catholics' struggle to define their place in American culture. Cummings highlights four women: Chicago-based journalist Margaret Buchanan Sullivan; Sister Julia McGroarty, SND, founder of Trinity College in Washington, D.C., one of the first Catholic women's colleges; Philadelphia educator Sister Assisium McEvoy, SSJ; and Katherine Eleanor Conway, a Boston editor, public figure, and antisuffragist. Cummings uses each woman's story to explore how debates over Catholic identity were intertwined with the renegotiation of American gender roles.
St. Jude, patron saint of hopeless causes, is the most popular saint of the American Catholic laity, particularly among women. This fascinating book describes how the cult of St. Jude originated in 1929, traces the rise in Jude's popularity over the next decades, and investigates the circumstances that led so many Catholic women to feel hopeless and to turn to St. Jude for help. Robert A. Orsi tells us that the women who were drawn to St. Jude--daughters and granddaughters of immigrants from southern and eastern Europe and Ireland--were the first generations of Catholic women to make lives for themselves outside of their ethnic enclaves. Orsi explores the ambitions and dilemmas of these women as they dealt with the pressures of the Depression and the Second World War, made modern marriages for themselves, entered the workplace, took care of relatives in their old neighborhoods, and raised children in circumstances very different from those of their mothers and grandmothers. Drawing on testimonies written in the periodicals devoted to St. Jude and on interviews with women who felt their lives were changed by St. Jude's intervention, Orsi shows how devotion to St. Jude enabled these women to negotiate their way amid the conflicting expectations of their two cultures--American and Catholic.
Confessions is the ; honest and heart-rending ; account of a woman who was born into a Catholic family, ; attended parochial schools and fully embraced the beliefs ; of her faith, but ran into major roadblocks in college. ; Amidst the radical feminist college environment of the ; 1960's, she lost her faith, and her morality, jumping ; aboard the bandwagon of "free love." She indulged ; in a series of love relationships in college, all of which ; crashed and burned. Despite the obvious contradiction ; between feminist teachings and her own experience, Murray ; still believed she had to free herself from the yoke of ; tradition. Attaining a doctorate in philosophy, with ; an emphasis on the feminist writings of Simone de Beauvoir, ; Murray taught philosophy in college. For many years, she ; launched a personal vendetta against God and the Catholic ; Church in the classroom, trying to persuade students that ; God did not exist, mocking values Catholics hold dear, and ; touted feminism as the cure for many social ills. When she ; discovered she was pregnant, Murray followed the route that ; feminists offer as a solution for unmarried women. Much to ; her surprise, her abortion was a shattering emotional ; experience, which she grieved over for years. It was the ; first tragic chink in her feminist armor. After her ; marriage in 1982, she anguished over the decision to have ; children, but became an advocate of the ; "child-free" movement, believing children were ; burdens and life could be happy life without them. Later in ; her forties, Murray experienced a mysterious series of ; events in which it seemed that "someone" was ; inviting her back to God. The mysterious calls came from ; different ports, including nature, books and other people. ; Gradually, she realized that the One seeking her was ; Christ, and the place He was calling her to was the ; Catholic Church. Eventually realizing it was only in the ; Church that she would find what she was seeking - the ; person of Christ and his love and mercy - Murray returned ; to the Church, and finally found healing and forgiveness ; for the abortion. Lorraine Murray's Confessions are ; a revelation. They reveal the nasty truth behind women's ; "liberation". Her experiences, and the lessons she ; learns from them, serve as a timely warning of the folly of ; feminism and the destructive impact that feminism has on ; those who fall under its malignant spell. - ; Joseph Pearce, author The Quest for ; Shakespeare "Confessions of an ; Ex-Feminist is the gripping story of millions of women ; who lost their religious and intellectual anchors during ; the tsunami of the fatal sixties and seventies. It is a ; movingly honest confession of how pride, arrogance, ; immaturity, ambition, craving to be "liberated", ; blinds the female soul. Abortion kills babies and wounds a ; woman's soul to its very core. But a prodigal daughter ; found her way back home, crushed by guilt, driven by ; repentance, and discovers that God's mercy is boundless. ; She is now given the crucial mission of shouting on roof's ; tops: feminism is the arch enemy of women. This book should ; become a vade mecum of young girls". - ; Dr. Alice von Hildebrand, author The Privilege ; of Being a Woman "Lorraine Murray's ; absorbing and poignant book traces her passage from the ; heart of the Catholic Church to the epicenter of the sexual ; revolution and back again. With candor, humor and a knack ; for storytelling, Murray reveals the mysterious ways God ; worked in her soul and leaves readers richer for having ; shared her journey." “/DIV>
From colonial to modern-day times this narrative history, incorporating first-person accounts, traces the development of women's roles in America. Against the backdrop of major historical events and movements, the authors examine the issues that changed the roles and lives of women in our society. Note: This edition does not include photographs.
This ground-breaking history of the UK Women's Liberation Movement examines the movement's shape and strategy as well as the conditions that gave rise to it. Through personal stories of key activists, the politics of experience is sympathetically evaluated in the context of iconic moments of the movement. It urges today's activists to engage anew with feminist memory in shaping new political futures.
This is the amazing untold story of the Los Angeles sanctuary movement's champion, Father Luis Olivares (1934–1993), a Catholic priest and a charismatic, faith-driven leader for social justice. Beginning in 1980 and continuing for most of the decade, hundreds of thousands of Salvadoran and Guatemalan refugees made the hazardous journey to the United States, seeking asylum from political repression and violence in their home states. Instead of being welcomed by the "country of immigrants," they were rebuffed by the Reagan administration, which supported the governments from which they fled. To counter this policy, a powerful sanctuary movement rose up to provide safe havens in churches and synagogues for thousands of Central American refugees. Based on previously unexplored archives and over ninety oral histories, this compelling biography traces the life of a complex and constantly evolving individual, from Olivares's humble beginnings in San Antonio, Texas, to his close friendship with legendary civil rights leader Cesar Chavez and his historic leadership of the United Neighborhoods Organization and the sanctuary movement.
