From the early nineteenth to the mid-twentieth century, an impressive group of English speaking intellectuals converted to Catholicism. Outspoken and gifted, they intended to show the fallacies of religious skeptics and place Catholicism, once again, at the center of western intellectual life. The lives of individual converts—such as John Henry Newman, G. K. Chesterton, Thomas Merton, and Dorothy Day—have been well documented, but Patrick Allitt has written the first account of converts' collective impact on Catholic intellectual life. His book is also the first to characterize the distinctive style of Catholicism they helped to create and the first to investigate the extensive contacts among Catholic convert writers in the United States and Britain. Allitt explains how, despite the Church's dogmatic style and hierarchical structure, converts working in the areas of history, science, literature, and philosophy maintained that Catholicism was intellectually liberating. British and American converts followed each other's progress closely, visiting each other and sending work back and forth across the Atlantic. The outcome of their labors was not what the converts had hoped. Although they influenced the Catholic Church for three or four generations, they were unable to restore it to the central place in Western intellectual life that it had enjoyed before the Reformation.
It incarnates every unclean beast of lust, guile, falsehood, murder, despotism and spiritual wickedness." So wrote a prominent Southern Baptist official in 1899 of Mormonism. Rather than the "quintessential American religion," as it has been dubbed by contemporary scholars, in the late nineteenth century Mormonism was America's most vilified homegrown faith. A vast national campaign featuring politicians, church leaders, social reformers, the press, women's organizations, businessmen, and ordinary citizens sought to end the distinctive Latter-day Saint practice of plural marriage, and to extinguish the entire religion if need be. Placing the movement against polygamy in the context of American and southern history, Mason demonstrates that anti-Mormonism was one of the earliest vehicles for reconciliation between North and South after the Civil War and Reconstruction. Southerners joined with northern reformers and Republicans to endorse the use of newly expanded federal power to vanquish the perceived threat to Christian marriage and the American republic. Anti-Mormonism was a significant intellectual, legal, religious, and cultural phenomenon, but in the South it was also violent. While southerners were concerned about distinctive Mormon beliefs and political practices, they were most alarmed at the "invasion" of Mormon missionaries in their communities and the prospect of their wives and daughters falling prey to polygamy. Moving to defend their homes and their honor against this threat, southerners turned to legislation, to religion, and, most dramatically, to vigilante violence. The Mormon Menace provides new insights into some of the most important discussions of the late nineteenth century and of our own age, including debates over the nature and limits of religious freedom; the contest between the will of the people and the rule of law; and the role of citizens, churches, and the state in regulating and defining marriage.
This book unpacks policy and politics for health, equity, and wellbeing. With a critical realist lens, the book provides a methodology for sophisticated health focussed policy analysis which situates public health within complex political processes and systems. The application of that lens is demonstrated with insights from a decade of research into urban and regional planning.
The reader accompanies the early Irish Celts on their cultural journey down the ages and into the province of Connacht, where the story focuses on the early tribal communities - exploring the developing dynastic families, descendants of once "heroic" warrior societies. The earliest noted Celtic inhabitants of Connacht, collectively called Firbolg, were believed to have ruled much of the province until well into the third century, when they were toppled and driven into tributary status by the expansion and dominance of the Gaels from northern Spain. In Connacht, some thirty petty kingdoms came to figure prominently in Irish history and legend. Among them, the Three Tuaths - Kinel Dofa (O'Hanly country), Corca Eachlinn (MacBrennan country) and Tir-Briuin-na-Sionna (O'Beirne country) - are presented as microcosms of what Gaelic tribal life throughout The Middle Ages was like. This book centers on the rise to power of the Connacht dynasts, their constant warring among themselves, their decline brought about by endless conflict with their kinsmen and invading Normans, their final collapse following confiscation of their lands by the English in the seventeenth century, and the resurgence of Celtic culture and the triumphant return of the Irish Gaels as masters of their own destiny.
Between 1958 and 1970, a distinctive movement for racial justice emerged from unique circumstances in Milwaukee. A series of local leaders inspired growing numbers of people to participate in campaigns against employment and housing discrimination, segregated public schools, the membership of public officials in discriminatory organizations, welfare cuts, and police brutality. The Milwaukee movement culminated in the dramatic—and sometimes violent—1967 open housing campaign. A white Catholic priest, James Groppi, led the NAACP Youth Council and Commandos in a militant struggle that lasted for 200 consecutive nights and provoked the ire of thousands of white residents. After working-class mobs attacked demonstrators, some called Milwaukee “the Selma of the North.” Others believed the housing campaign represented the last stand for a nonviolent, interracial, church-based movement. Patrick Jones tells a powerful and dramatic story that is important for its insights into civil rights history: the debate over nonviolence and armed self-defense, the meaning of Black Power, the relationship between local and national movements, and the dynamic between southern and northern activism. Jones offers a valuable contribution to movement history in the urban North that also adds a vital piece to the national story.
In John F. Kennedy and the Politics of Faith Patrick Lacroix explores the intersection of religion and politics in the era of Kennedy’s presidency. In doing so Lacroix challenges the established view that the postwar religious revival disappeared when President Eisenhower left office and that the contentious election of 1960, which carried John F. Kennedy to the White House, struck a definitive blow to anti-Catholic prejudice. Where most studies on the origins of the Christian right trace its emergence to the first battles of the culture wars of the late 1960s and early 1970s, echoing the Christian right’s own assertion that the “secular sixties” was a decade of waning religiosity in which faith-based groups largely eschewed political engagement, Lacroix persuasively argues for the Kennedy years as an important moment in the arc of American religious history. Lacroix analyzes the numerous ways in which faith-based engagement with politics and politicians’ efforts to mobilize denominational groups did not evaporate in the early 1960s. Rather, the civil rights movement, major Supreme Court rulings, events in Rome, and Kennedy’s own approach to recurrent religious controversy reshaped the landscape of faith and politics in the period. Kennedy lived up to the pledge he made to the country in Houston in 1960 with a genuine commitment to the separation of church and state with his stance on aid to education, his willingness to reverse course with the Peace Corps and the Agency for International Development, and his outreach to Protestant and Jewish clergy. The remarks he offered at the National Prayer Breakfast and in countless other settings had the cumulative effect of diminishing long-standing anxieties about Catholic power. In his own way, Kennedy demanded of Protestants that they live up to their own much-vaunted commitment to church-state separation. This principle could not mean one thing for Catholics and something entirely different for other people of faith. American Protestants could not consistently oppose public funding for religious schools—because those schools were overwhelmingly Catholic—while defending religious exercises in public schools. Lacroix reveals how close the country came, during the Kennedy administration, to a satisfactory solution to the fundamental religious challenge of the postwar years—the public accommodation of pluralism—as Kennedy came to embrace a nascent “religious left” that supported his civil rights bill and the nuclear test ban treaty.
Jerrold Casway coined the phrase "The Emerald Age of Baseball" to describe the 1890s, when so many Irish names dominated teams' rosters. But one can easily agree--and expand--that the period from the mid-1830s well into the first decade of the 20th century and assign the term to American sports in general. This book covers the Irish sportsman from the arrival of James "Deaf" Burke in 1836 through to Jack B. Kelly's rejection by Henley regatta and his subsequent gold medal at the 1920 Olympics. It avoids recounting the various victories and defeats of the Irish sportsman, seeking instead to deal with the complex interaction that he had with alcohol, gambling and Sunday leisure: pleasures that were banned in most of America at some time or other between 1836 and 1920. This book also covers the Irish sportsman's close relations with politicians, his role in labor relations, his violent lifestyle--and by contrast--his participation in bringing respectability to sport. It also deals with native Irish sports in America, the part played by the Irish in "Team USA's" initial international sporting ventures, and in the making and breaking of amateurism within sport.
Examines the life and writings of James Joyce, including a biographical sketch, detailed synopses of his works, social and historical influences, and more.
Thank you for visiting our website. Would you like to provide feedback on how we could improve your experience?
This site does not use any third party cookies with one exception — it uses cookies from Google to deliver its services and to analyze traffic.Learn More.