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A Cultural History of Clothing in American Catholicism
A well-illustrated cultural history of the apparel worn by American Catholics, Sally Dwyer-McNulty's Common Threads reveals the transnational origins and homegrown significance of clothing in developing identity, unity, and a sense of respectability for a major religious group that had long struggled for its footing in a Protestant-dominated society often openly hostile to Catholics. Focusing on those who wore the most visually distinct clothes--priests, women religious, and schoolchildren--the story begins in the 1830s, when most American priests were foreign born and wore a variety of clerical styles. Dwyer-McNulty tracks and analyzes changes in Catholic clothing all the way through the twentieth century and into the present, which finds the new Pope Francis choosing to wear plain black shoes rather than ornate red ones.
Drawing on insights from the study of material culture and of lived religion, Dwyer-McNulty demonstrates how the visual lexicon of clothing in Catholicism can indicate gender ideology, age, and class. Indeed, clothing itself has become a kind of Catholic language, whether expressing shared devotional experiences or entwined with debates about education, authority, and the place of religion in American society.
a study in the background of Vatican I
After a concise introduction that defines the two schools of theology, Richard Costigan examines the thought of nine major theologians on the subject: Bossuet, Tournely, Orsi, Ballerini, Bailly, Bergier, La Luzerne, Muzzarelli, and Perrone.
The Popular Church in Nicaragua
Debra Sabia describes and analyzes the rise, growth, and fragmentation of the popular church and assesses the effect of the Christian base communities on religion, politics, and the nation's social revolutionary experiment.
Essays in Thomistic Philosophy, New and Old
W. Norris Clarke has chosen the fifteen essays in this collection, five of which appear here for the first time, as the most significant of the more than seventy he has written over the course of a long career. Clarke is known for his development of a Thomistic personalism. To be a person, according to Saint Thomas, is to take conscious self-possession of one's own being, to be master of oneself. But our incarnate mode of being human involves living in a body whose life unfolds across time, and is inevitably dispersed across time. If we wish to know fully who we are, we need to assimilate and integrate this dispersal, so that our lives become a coherent story. In addition to the existentialist thought of Etienne Gilson and others, Clarke draws on the Neoplatonic dimension of participation. Existence as act and participation have been the central pillars of his metaphysical thought, especially in its unique manifestation in the human person.The essays collected here cover a wide range of philosophical, ethical, religious, and aesthetic topics. Through them sounds a very personal voice, one that has inspired generations of students and scholars.
Exile and Integration
Everyday life for Cubans in the United States during the 1960s and 1970s involved an intimate interaction between commitment to an exile identity and reluctant integration into a new society. For Catholic Cuban exiles, their faith provided a filter through which they analyzed and understood both their exile and their ethnic identities. Catholicism offered the exiles continuity: a community of faith, a place to gather, a sense of legitimacy as a people. Religion exerted a major influence on the beliefs and actions of Cuban exiles as they integrated into U.S. culture and tried at the same time to make sense of events in their homeland. Cuban Catholics in the United States, 1960-1980 examines all these facets of the exile and integration process among Catholics, primarily in south Florida, but the voices of others across the United States, Latin America, and Europe also enter the story. The personal papers of exiles, their books and pamphlets, newspaper articles, government archives, and personal interviews provide the historical data for this book. In his thorough examination Gerald E. Poyo provides insights not only for this community but for other faith-based exile communities.
Catholics, Protestants, and Fourth-Day Spirituality
The internationally growing Cursillo movement, or "short course in Christianity," founded in 1944 by Spanish Catholic lay practitioners, has become popular among American Catholics and Protestants alike. This lay-led weekend experience helps participants recommit to and live their faith. Emphasizing how American Christians have privileged the individual religious experience and downplayed denominational and theological differences in favor of a common identity as renewed people of faith, Kristy Nabhan-Warren focuses on cursillistas--those who have completed a Cursillo weekend--to show how their experiences are a touchstone for understanding these trends in post-1960s American Christianity.