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The American Catholic Minority in the Later Nineteenth Century
Published online by Cambridge University Press: 05 August 2009
Extract
The factors that caused the Roman authorities to insist on a Plenary Council of the American Bishops in 1884 have not been sufficiently explained. Perhaps the role of the American prelates in opposing the opportuneness of the definition of the doctrine of infallibility had some influence. Undoubtedly the reports of the bishops in their ad limina visits to Rome did little to subdue any fears that may have arisen. The frequent appeals of recalcitrant clergymen against their bishops were going directly to Rome because there was no intermediate court. The Instruction of 1878 makes this quite clear. Rome had shown its dissatisfaction with the condition of Catholic education by its interrogatory and its Instruction of 1875. The renewed condemnation of the Fenians had some American effects; and the renewed condemnation of the Masons with applications to certain other American social organizations indicated that all was not well in the social conditions of Catholics in the United States. Had the prelates in Rome understood American democracy and American conditions they would have had to have been much better informed than most Europeans in the nineteenth century. America was to Europe a land of great physical possibility, but a land without any great culture or religious accomplishments. Even European liberals did not understand the manhood suffrage of American democracy. The Catholic leaders of southern Europe, so generally aligned with conservative and monarchist parties, could have little understanding of American democracy in the religious sphere. In Rome where the hierarchical arrangement had not been fully dissociated from monarchical government and where Roman law with its insistence on the union of Church and State was the basis of most political thought, even the most sympathetic seemed to have some misgivings about the manifest loyalty of the American Catholics to the Holy See.
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References
* This essay is a portion of the author's study of the Americanist controversy (1895–1900) now in preparation. In his researches he received aid in the form of a grant from the American Philosophical Society of Philadelphia.
1 The best account of the American Prelates at the Vatican Council is contained in Clancy, Raymond J., C.S.C., “American Prelates in the Vatican Council”, Historical Records and Studies of the U.S. Catholic Historical Society of New York, Vol. XXVIII, (1937), pp. 7–135.Google Scholar
2 Zwierlein, Frederick J., Life and Letters of Bishop McQuaid (3 vols., Rome and Louvain, 1925–1927). Vol. II, pp. 171–208Google Scholar offers a good example of these troubles. The New York Freeman's Journal carried a series of letters and articles on this subject during the years 1868–71.
3 The Instruction of 1878 is printed in The Pastor, I (04, 1883), 170–178Google Scholar, and quoted in part in Acta et Decreta Concilii Plenarii Baltimorensis Tertii (Baltimore, 1886), pp. 287–297.Google Scholar
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7 Most studies of intolerance in the United States seem to have missed the fact that the rise of intolerance in any group usually comes when the group enjoys prosperity. Persecution in social matters costs money and implies a feeling of superiority not usually associated with difficult times.
8 Cardinal John McCloskey (1810–1885) was Bishop of Albany from 1847 to 1864 and Archbishop of New York from 1864 to 1885.
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11 A letter of Bishop John J. Keane to Archbishop James Gibbons, July 4, 1883, in the Baltimore Cathedral Archives contains a good discussion of the causes of misunderstanding between Rome and the American bishops and the suggestion that an American representative in Rome was more important than a Roman representative in the United States.
12 Ellis, John Tracy, The Life of James Cardinal Gibbons, Archbishop of Baltimore 1834–1921. 2 vols. (Milwaukee, 1952)Google Scholar, is the latest study of this distinguished prelate. Father Ellis has probed most of the archival sources on his subject and gives a full account of the preliminary meeting of the Archbishops, the appointment of Gibbons, and of the Council in I, 203–251.
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14 I have discussed this briefly in “The Catholic Minority in the United States 1789–1821”, Historical Records and Studies of the U. S. Catholic Historical Society XXXIX–XL (1952): 33–50.Google Scholar
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17 The three volume Zwierlein study of McQuaid to which we have already referred was an outstanding contribution to the study of American Church history. Much archival material has been made available since their publication, but the incentives to most of the recent studies have come from the frankness of Father Zwierlein's work which aroused interest in the personalities he discussed.
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24 O'Shea, John J., The Two Kenricks (Philadelphia, 1910)Google Scholar, is interesting but inadequate on these two scholarly prelates who held the important sees of Baltimore and St. Louis at the time of Civil War.
25 Howlett, W. J., Life of the Right Reverend Joseph P. Machebeuf, D.D. (Pueblo, 1908)Google Scholar, remains one of the best sources on the Missionary period in the southwest even though Machebeuf went later to Colorado.
26 Much work remains to be done on these western regions. Palladino, L. B., S. J., Indian and White in the Northwest (Baltimore, 1894)Google Scholar treats of Montana missionary activity, and Walsh, Henry J., S. J., Hallowed Were the Gold Dust Trails (U. of Santa Clara, 1946)Google Scholar, treats of the mission activities in Northern California.
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28 A copy of the Capita Praecipua … pro futuro Concilio, preserved in the Boston Archdiocesan Archives, was obtained through the courtesy of Father John Tracy Ellis.
29 The official account of the Council and its decrees are contained in the Acta et Decreta to which I have already referred.
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35 Schaff, Philip, America: a Sketch of the Political, Social and Religious Character of the United States, Tr. from the German, (New York, 1885), p. 226.Google Scholar
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