Although Katharine Drexel has been the subject of several biographies, they have tended to treat her as a perfect human being whom the Church later transformed into a saint. Katherine and the Sisters Who Shared Her Vision moves beyond the story of the heiress’s individual life devoted to God and shines a light on the work she did, assisted by the Sisters of the Blessed Sacrament. Drexel could have lived comfortably, wealthy and privileged, as a Philadelphia philanthropist but chose to found a religious congregation of women dedicated to working within Black and Indigenous communities—without receiving the bulk of the money left by Drexel's father. The author’s careful examination of the work Drexel and her Sisters accomplished in Philadelphia and elsewhere shows impacts on the Church while also revealing racial issues at work in the story. This brings a critical perspective to Drexel's ministry to further our understanding of the Black Catholic community and renew our commitment to the difficult, ongoing conversation about race in America.
Catholic Sisters, Narratives of Authority, and the Native American Boarding Schools, 1847-1918 brings to light a largely unknown of history of the Catholic Native American Boarding Schools run by Catholic Sisters. Elisabeth C. Davis examines four schools, the first one established by Catholic women in the United States in 1847 and the last ending in 1918. Using previously unexplored archival material, Davis examines how Catholic Sisters established authority over their students and the local indigenous communities. In doing so, Davis sheds new light on the role of women during the eras of American expansion, settler imperialism, and the boarding school era.
"Powerful and profoundly moving, Saint Katharine is a book of rich and lively scholarship and of deeply felt devotion. You will not be able to put it down."--Donald Spoto, author of Reluctant Saint: The Life of Francis of Assisi When Katharine Drexel was born in 1858, her grandfather, financier Francis Martin Drexel, had a fortune so vast he was able to provide a loan of sixty million dollars to the Union's cause during the Civil War. Her uncle and mentor, Anthony, established Drexel University to provide instruction to the working class regardless of race, religion, or gender. Her stepmother was Emma Bouvier whose brother, John, became the great-grandfather of Jacqueline Bouvier Kennedy Onassis. Katharine Drexel's family were American royalty. As a Philadelphia socialite, "Kitty," as she was often called, adored formal balls and teas, rowing regattas, and sailing races. She was beautiful, intelligent, and high-spirited. But when her stepmother died in 1883, and her father two years later, a sense of desolation nearly overwhelmed her. She was twenty-seven and in possession of a staggering inheritance. Approached for aid by the Catholic Indian Missions, she surprised her family by giving generously of money and time. It was during this period of acute self-examination that she journeyed to Rome for a private audience with Pope Leo XIII. With characteristic energy and fervor, she detailed the plight of the Native Americans, and begged for additional missionaries to serve them. His reply astonished her. "Why not, my child, yourself become a missionary?" In Saint Katharine: The Life of Katharine Drexel, Cordelia Frances Biddle recounts the extraordinary story of a Gilded Age luminary who became a selfless worker for the welfare and rights of America's poorest persons. After years of supporting efforts on behalf of African Americans and American Indians, Katharine finally decided to follow her inner voice and profess vows. The act made headlines. Like her father and grandfather, she was a shrewd businessperson; she retained her financial autonomy and established her own order, the Sisters of the Blessed Sacrament. Until her death in 1955, she devoted herself and her inheritance to building much-needed schools in the South and Southwest, despite threats from the Ku Klux Klan and others. Pragmatic, sometimes willful, ardent, and a charismatic leader, Katharine Drexel was an indefatigable champion of justice and parity. When illness incapacitated her in later years, divine radiance was said to emanate from her, a radiance that led to her canonization on October 1, 2000.
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.
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.
On October 1, 2000, Pope John Paul II proclaimed Katharine Drexel (1858 1955) to be a saint of the Roman Catholic Church. Only the second American-born Catholic saint in history, Drexel founded the Sisters of the Blessed Sacrament in 1891 and established more than sixty Blessed Sacrament missions and schools. In this biography Cheryl Hughes chronicles the remarkable life of St. Katharine Drexel, exploring what drove her to turn away from her family s wealth and become a missionary nun who served some of the most underprivileged and marginalized people of her time. Through her inspiration and effort "Mother" Katharine improved the lives of untold numbers of Native Americans and African Americans, overcoming open hostility to her work from various quarters, including the Ku Klux Klan. Her saintly legacy lives on today.
Until surprisingly recently the history of the Irish Catholic Church during the Northern Irish Troubles was written by Irish priests and bishops and was commemorative, rather than analytical. This study uses the Troubles as a case study to evaluate the role of the Catholic Church in mediating conflict. During the Troubles, these priests and bishops often worked behind the scenes, acting as go-betweens for the British government and republican paramilitaries, to bring about a peaceful solution. However, this study also looks more broadly at the actions of the American, Irish and English Catholic Churches, as well as that of the Vatican, to uncover the full impact of the Church on the conflict. This critical analysis of previously neglected state, Irish, and English Catholic Church archival material changes our perspective on the role of a religious institution in a modern conflict.
In Reagan's Gun-Toting Nuns, Theresa Keeley analyzes the role of intra-Catholic conflict within the framework of U.S. foreign policy formulation and execution during the Reagan administration. She challenges the preponderance of scholarship on the administration that stresses the influence of evangelical Protestants on foreign policy toward Latin America. Especially in the case of U.S. engagement in El Salvador and Nicaragua, Keeley argues, the bitter debate between U.S. and Central American Catholics over the direction of the Catholic Church shaped President Reagan's foreign policy. The flash point for these intra-Catholic disputes was the December 1980 political murder of four American Catholic missionaries in El Salvador. Liberal Catholics described nuns and priests in Central America who worked to combat structural inequality as human rights advocates living out the Gospel's spirit. Conservative Catholics saw them as agents of class conflict who furthered the so-called Gospel according to Karl Marx. The debate was an old one among Catholics, but, as Reagan's Gun-Toting Nuns contends, it intensified as conservative, anticommunist Catholics played instrumental roles in crafting U.S. policy to fund the Salvadoran government and the Nicaraguan Contras. Reagan's Gun-Toting Nuns describes the religious actors as human rights advocates and, against prevailing understandings of the fundamentally secular activism related to human rights, highlights religion-inspired activism during the Cold War. In charting the rightward development of American Catholicism, Keeley provides a new chapter in the history of U.S. diplomacy and shows how domestic issues such as contraception and abortion joined with foreign policy matters to shift Catholic laity toward Republican principles at home and abroad.
In this page-a-day book, Melanie Rigney gives us a panoply of widely known and more obscure saints who show the way to be better disciples of Christ. They offer compelling examples of how to meet the challenges of daily life, be strengthened in your faith, and become the man God created you to be. While no such book would be complete without entries on Peter, Paul, the Francises, Anthony of Padua, Augustine and the other Doctors of the Church, Ignatius of Loyola, Benedict, John, John Paul, and so on, it will also include many of the men canonized in the past fifty years, including Oscar Romero, Louis Martin, Francisco Marto, José Gabriel del Rosario Brochero, Junipero Serra, and the martyrs of Otranto, Natal, Korea, and the Spanish Civil War.
Traces the development of Catholic cultures in the South, the Midwest, the West, and the Northeast, and their contribution to larger patterns of Catholicism in the United States Most histories of American Catholicism take a national focus, leading to a homogenization of American Catholicism that misses much of the local complexity that has marked how Catholicism developed differently in different parts of the country. Such histories often treat northeastern Catholicism, such as the Irish Catholicism of Boston, as if it reflects the full history and experience of Catholicism across the United States. The Making of American Catholicism argues that regional and transnational relationships have been central to the development of American Catholicism. The American Catholic experience has diverged significantly among regions; if we do not examine how it has taken shape in local cultures, we miss a lot. Exploring the history of Catholic cultures in New Orleans, Iowa, Wisconsin, Los Angeles, and New York City, the volume assesses the role of region in American Catholic history, carefully exploring the development of American Catholic cultures across the continental United States. Drawing on extensive archival research, The Making of American Catholicism argues that American Catholicism developed as transnational Catholics creatively adapted their devotional and ideological practices in particular American regional contexts. They emphasized notions of republicanism, individualistic capitalism, race, ethnicity, and gender, resulting in a unique form of Catholicism that dominates the United States today. The book offers close attention to race and racism in American Catholicism, including the historical experiences of African American and Latinx Catholics as well as Catholics of European descent.
