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>> 239 Notes author’s Note about Terminology and the Identity of Persons and Places 1. See, for example, Anthony M. Arroyo-Stevens, “The Emergence of a Social Identity Among Latino Catholics: An Appraisal,” in Hispanic Culture in the United States: Issues and Concerns, ed. Jay P. Dolan and Allan Figueroa Deck, Notre Dame History of Hispanic Catholics in the U.S., vol. 3 (Notre Dame, IN: University of Notre Dame Press, 1994), 77–130. Introduction 1. Gino Black [pseud.], History of the Port Jefferson Diocese (Port Jefferson: PJ Catholic Press [pseud.], 2006), 97; Fr. John Nowak [pseud.] and the Sesquicentennial Committee, The History of All Saints Catholic Church, 1840–1990 (Havenville: All Saints Parish, 1990), 8–9. 2. Russell E. Richey, Kenneth E. Rowe, and Jeanne Miller Schmidt, American Methodism : A Compact History (Nashville,TN: Abingdon Press, 2010), 191. 3. Other Reformation churches occasionally use the term “parish,” though “congregation ” is really the term of choice for American Protestants. The traditions mentioned have exceptions to the rule of one church per local area. 4. Charles M. Whelan to papal nuncio at Paris, New York, 28 January 1785, quoted in James Hennessey, American Catholics: A History of the Roman Catholic Community in the United States (New York: Oxford University Press, 1981), 75. 5. See Stephen J. Shaw, The Catholic Parish as Way-Station of Ethnicity and Americanization : Chicago’s Germans and Italians, 1903–1939, Chicago Studies in the History of American Religion (Brooklyn, NY: Carlson Publishing, 1991); and Kathleen Neils Conzen, Making Their Own America: Assimilation Theory and the German Peasant Pioneer (New York: Berg Publishers, 1990). 6. Aristide R. Zolberg, A Nation by Design: Immigration Policy in the Fashioning of America (New York: Russell Sage Foundation, 2006), 205. 7. Timothy L. Smith, “New Approaches to the History of Immigration in Twentieth -Century America,” American Historical Review 71, no. 4 (July 1966), 1267–1269. 8. Philip Gleason, The Conservative Reformers: German-American Catholics and the Social Order (Notre Dame, IN: University of Notre Dame Press, 1968), 172–203; Stephen Cornell and Douglas Hartmann, Ethnicity and Race: Making Identities 240 > 241 23. Gina Marie Pitti, “’A Ghastly International Racket’: The Catholic Church and the Bracero Program in California, 1942–1964,” Working Paper Series, Cushwa Center for the Study of American Catholicism, series 33, no. 2 (Fall 2001): 1–21; and Gina Marie Pitti, “To ‘Hear About God in Spanish’: Ethnicity, Church, and Community Activism in the San Francisco Archdiocese Mexican-American Colonias, 1943–1965” (Ph.D. diss., Stanford University, 2003). 24. See Ana María Díaz-Stevens, Oxcart Catholicism on Fifth Avenue: The Impact of the Puerto Rican Migration upon the Archdiocese of New York (Notre Dame, IN: University of Notre Dame Press, 1993). 25. Kathleen Garces-Foley, “From the Melting Pot to the Multicultural Table: Filipino Catholics in Los Angeles,” American Catholic Studies 120, no. 1 (2009): 27–53. See also Kathleen Garces-Foley, “Comparing Catholic and Evangelical Integration Efforts,” Journal for the Scientific Study of Religion 47, no. 1 (2008): 17–22. And see U.S. Conference of Catholic Bishops, “Welcoming the Stranger among Us: Unity in Diversity,” Origins 30, no. 26 (7 December 2000): 421n5. 26. In the wake of the civil rights movement, national parishes could be seen to resemble a form of segregation. Also, Latin American immigrants did not have clergy or many influential church leaders to advocate for such a solution. Allan Figueroa Deck, The Second Wave: Hispanic Ministry and the Evangelization of Cultures (New York: Paulist, 1989), 58–61. 27. Ebaugh and Chafetz, following Paul Numrich, use the term “parallel congregations .” Helen Rose Ebaugh and Janet Salztman Chafetz, Religion and the New Immigrants: Continuities and Adaptations in Immigrant Congregations, abridged student ed. (Lanham, MD: Altamira Press, 2000). 28. Jay P. Dolan, The American Catholic Experience: A History from Colonial Times to the Present (Notre Dame, IN: University of Notre Dame Press, 1992), 159. 29. According to the 2010 American Community Survey of the U.S. Census, 12.7 percent of the population is foreign born. This is the highest percentage since the 1920 decennial census showed 13.2 percent. The highest ever was in 1890 and 1910 when it approached 15 percent (14.8 percent and 14.7 percent respectively ). Diane Schmidley, “Profile of the Foreign-Born Population of the United States: 2000” (Washington, DC: U.S. Census Bureau, 2001), 9. 30. According to the Pew Forum on Religion and Public Life, 46 percent of all immigrants are Roman Catholic, far and away the...

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