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BOOK REVIEWS531 clusively by men.Women had few outlets for the expression oftheir views and fewer leadership roles."While some women had voices in reUgious journalism, only one or two were tenured in theological schools, and not many taught in religious studies departments, even Ui women's colleges" (p. 232). With the election ofJohn F. Kennedy in 1960, the era ofProtestant hegemony may be said to have ended. Culture became plural and one nation "indivisible" turned into a coUection of interests and factions, infinitely divisible. Edwin S. Gaustad University ofCalifornia, Riverside (Emeritus) Being Right:Conservative Catholics in America. Edited by MaryJoWeaver and R. ScottAppleby. (Bloomington: Indiana University Press. 1995. Pp. xiv, 352. $18.95.) After years ofrelative neglect, conservativeAmerican Catholics are starting to attract attention from scholars. First, Patrick AUitt's American Catholics and Conservative Politics, 1950-1985, appeared in 1993· NowWeaver andAppleby have produced this volume.Whüe AUitt focused on the political ideas of a smaU number of influential CathoUcs—most of whom had ties to the National Review —Weaver and Appleby examine a variety of theologicaUy conservative organizations that have emerged in the aftermath ofVatican CouncU II. Since the groups profiled are conservative reUgiously their members are generaUy less interested in secular politics thanAUitt's subjects.They are much more concerned with liturgical rubrics, dissent in Catholic institutions, orthodox catechesis, and related issues. Weaver and Appleby's volume is an eclectic coUection of essays from both scholars and conservative activists. This structure makes the work uneven at times,but does not weaken its overaU appeal.The editors offer their rationale in the preface.After noting their own Uberai sympathies,Weaver and Appleby explain that they have tried to fashion a book that combines "insider" and "outsider " perspectives. WhUe some conservatives were suspicious of the project, four agreed to contribute insider essays: James Sullivan of Catholics United for the Faith (CUF); George Weigel, a neoconservative scholar; James Hitchcock, a history professor in St. Louis University; and Helen Hitchcock, foundress of Women for Faith and FamUy (WFF). The outsider accounts are provided by Weaver and three other academics: Sandra Zimdar-Swartz, a reUgious studies professor in the University of Kansas;WiUiam Dinges, a reUgion professor in the Catholic University of America; and Michael Cuneo, a sociology professor in Fordham University. To provide some context for the reader, four background essays precede the insider and outsider accounts. Father Joseph Komonchak, a theologian in the Catholic University ofAmerica, discussesVatican Council II and notes that many 532BOOK REVIEWS conservatives quickly became convinced that progressives were foisting unauthorized Uturgical and catechetical changes on the laity. WhUe conservatives wanted Church leaders to abide strictly by the conciUar texts, Uberals claimed the "spirit ofVatican ?" as their guide.Appleby foUows with a provocative essay on Americanism.WhUe the Americanist movement was formaUy condemned Ui 1899 by Pope Leo XIII, Appleby argues that most CathoUcs—Uberals and conservatives alike—have adopted a form ofAmericanism. Most now accept Father John Courtney Murray's contention that the American proposition is compatible with CathoUcism. The other key background question discussed is NeoScholasticism , which is deftly handled by Father BenedictAshley, O.P, a leading Thomist. WhUe conceding that Thomism was regnant in CathoUc institutions before Vatican CouncU II, Ashley points out that its proponents were divided into three camps: AristoteUans, existentiaUsts, and transcendentaUsts. As the 1960's progressed, Thomism lost favor in many places. Some phUosophers and theologians abandoned it altogether, whUe others like Fathers Richard McCormick, S.J., and Charles Curran took it in new and controversial directions. McCormick and Curran claimed that transcendental Thomism was the springboard for their "proportionaUst" moral theology, which many conservatives felt offered equivocal teaching on a host of issues including abortion, euthanasia, and homosexual activity. The introductory section ends with an essay on Hispanic CathoUcs by Father AUan Deck, SJ. Although interesting in places, Deck's is the one contribution which has little relevance to the main themes of the book. Why the editors chose to Include it is unclear. James SuUivan's insider essay offers a balanced overview of CUF, which he has served as vice-president. CUF was founded in I968 amidst the controversy over Humanae Vitae. SuUivan admits that CUF's...

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