Available in: Paperback. This unique two-volume primary source collection, expertly edited by the authors of American Horizons, provides a diverse set.

• • • The Catholic Church in the United States is part of the worldwide in with the in. With 70.4 million members, it is the largest religious in the, comprising 22% of the population as of 2017. The United States has the fourth largest after, and the, the largest Catholic minority population, and the largest English-speaking Catholic population. The central leadership body of the Catholic Church in the United States is the. The has its background in the. The first Catholics were missionaries who came with to the on his in 1493. In the 16th and 17th centuries, they established in what are now,,,,, and later in.

In the early 18th century saw missions established in,,,,, the,,,,,, and., Florida, founded in 1565, has the oldest continuous in the US. In 1789 the was the first established in the newly formed., whose brother was one of five men to sign both the (1778) and the (1787), became the first American.

Became the first American in 1875. The number of Catholics grew from the early 19th century through immigration and the acquisition of the predominantly Catholic former possessions of,, and, followed in the mid-19th century by a rapid influx of,, and immigrants from Europe, making the Catholic Church the largest Christian denomination in the United States.

This increase was met by widespread, prejudice and hostility, often resulting in riots and the burning of churches,, and. The, an movement, was founded in the mid 19th century in an attempt to restrict Catholic immigration, and was later followed by the, the, the, and the. The integration of Catholics into American society was marked by the election of as in 1960. Since then, the percentage of Americans who are Catholic has fallen slowly from about 25% to 22%, with increases in, especially, who have balanced losses of self-identifying Catholics among other ethnic groups. Accredited Driver Intervention Program Toledo Ohio. As of 2017 Catholics serve as (), (), (), (six out of 9, including Roberts and who was raised Catholic albeit worships with the ), and a plurality of,, and. Owing to their size, more Catholics hold than do members of any other faith community in the United States. Main articles: and By the middle of the 19th century, the Catholics in larger cities started building their own parochial school system.

The main impetus was fear that exposure to Protestant teachers in the public schools, and Protestant fellow students, would lead to a loss of faith. Protestants reacted by of parochial schools. The Catholics nevertheless built their elementary schools, parish by parish, using very low paid sisters as teachers. In the classrooms, the highest priorities were piety, orthodoxy, and strict discipline. Knowledge of the subject matter was a minor concern, and in the late 19th century few of the teachers in parochial (or secular) schools had gone beyond the 8th grade themselves. The sisters came from numerous denominations, and there was no effort to provide joint teachers training programs.

The bishops were indifferent. Finally around 1911, led by the Catholic University in Washington, Catholic colleges began summer institutes to train the sisters in pedagogical techniques. Long past World War II, the Catholic schools were noted for inferior plants compared to the public schools, and less well-trained teachers. The teachers were selected for religiosity, not teaching skills; the outcome was pious children and a reduced risk of marriage to Protestants. Universities and colleges [ ].

Main article: According to the Association of Catholic Colleges and Universities in 2011, there are approximately 230 Catholic universities and colleges in the United States with nearly 1 million students and some 65,000 professors. In 2016, the number of tertiary schools fell to 227, while the number of students also fell to 798,006. The national university of the Church, founded by the nation's bishops in 1887, is The in Washington, D.C. The first Catholic institution of higher learning established in the United States was in 1789.

Seminaries [ ]. Main article: According to the 2016 Official Catholic Directory, as of 2016 there were 243 with 4,785 students in the United States; 3,629 diocesan seminarians and 1,456 religious seminarians. By the official 2017 statistics, there are 5,050 seminarians (3,694 diocesan and 1,356 religious) in the United States. In addition, the American Catholic bishops oversee the for American seminarians and priests studying at one of the in. Healthcare system [ ] In 2002, Catholic health care systems, overseeing 625 hospitals with a combined revenue of 30 billion dollars, comprised the nation's largest group of nonprofit systems. In 2008, the cost of running these hospitals had risen to $84.6 billion, including the $5.7 billion they donate. According to the, 60 health care systems, on average, admit one in six patients nationwide each year.

Catholic Charities [ ] is active as the largest voluntary social service networks in the United States. In 2009, it welcomed in New Jersey the 50,000th refugee to come to the United States from.

Likewise, the US Bishops' Migration and Refugee Services has resettled 14,846 refugees from Burma since 2006. In 2010 Catholic Charities USA was one of only four charities among the top 400 charitable organizations to witness an increase in donations in 2009, according to a survey conducted by The Chronicle of Philanthropy.

Catholic Church and labor [ ]. Main article: The church had a role in shaping the U.S. Labor movement, due to the involvement of priests like and. The activism of Msgr. Was instrumental in creating the. Demographics [ ] There are 70,412,021 registered Catholics in the United States (22% of the US population) as of 2017, according to the American bishops' count in their Official Catholic Directory 2016.

This count primarily rests on the parish assessment tax which pastors evaluate yearly according to the number of registered members and contributors. Estimates of the overall American Catholic population from recent years generally range around 20% to 28%.

According to Albert J. Menedez, research director of 'Americans for Religious Liberty,' many Americans continue to call themselves Catholic but 'do not register at local parishes for a variety of reasons.' According to a survey of 35,556 American residents (released in 2008 by the Pew Forum on Religion and Public Life), 23.9% of Americans identify themselves as Catholic (approximately 72 million of a national population of 306 million residents). The study notes that 10% of those people who identify themselves as Protestant in the interview are former Catholics and 8% of those who identity themselves as Catholic are former Protestants. Nationally, more parishes have opened than closed. The northeastern quadrant of the US (i.e., New England, Mid-Atlantic, East North Central, and West North Central) has seen a decline in the number of parishes since 1970, but parish numbers are up in the other five regions (i.e., South Atlantic, East South Central, West South Central, Pacific, and Mountain regions).

Catholics in the US are about 6% of the church's total worldwide 1.2 billion membership. A poll by The Barna Group in 2004 found Catholic ethnicity to be 60% non-Hispanic white (generally of mixed ethnicity, but almost always includes at least one Catholic ethnicity such as Irish, Italian, German, Polish, or French), 31% of any nationality (mostly but also many,,, and among others), 4% [including and ], and 5% other ethnicity (mostly and other,, and ). Among the non-Hispanic whites, about 16 million Catholics identify as being of, about 13 million, about 12 million, about 7 million, and about 5 million (note that many identify with more than one ethnicity).

The roughly 7.8 million Catholics who are converts (mainly from Protestantism, with a smaller number from irreligion or other religions) are also mostly non-Hispanic white, including many people of,, and ancestry. Between 1990 and 2008, there were 11 million additional Catholics. The growth in the Latino population accounted for 9 million of these. They comprised 32% of all American Catholics in 2008 as opposed to 20% in 1990. The percentage of Hispanics who identified as Catholic dropped from 67% in 2010 to 55% in 2013.

According to a more recent Pew Forum report which examined American religiosity in 2014 and compared it to 2007, there were 50.9 million adult Catholics as of 2014 (excluding children under 18), forming about 20.8% of the U.S. Population, down from 54.3 million and 23.9% in 2007. Pew also found that the Catholic population is aging, forming a higher percentage of the elderly population than the young, and retention rates are also worse among the young.

About 41% of those 'young' raised Catholic have left the faith (as opposed to 32% overall), about half of these to the unaffiliated population and the rest to evangelical, other Protestant faith communities, and non-Christian faith. Conversions to Catholicism are rare, with 89% of current Catholics being raised in the religion; 8% of current Catholics are ex-Protestants, 2% were raised unaffiliated, and 1% in other religions (Orthodox Christian, Mormon or other nontrinitarian, Buddhist, Muslim, etc.), with Jews and Hindus least likely to become Catholic of all the religious groups surveyed. Overall, Catholicism has by far the worst net conversion balance of any major religious group, with a high conversion rate out of the faith and a low rate into it; by contrast, most other religions have in- and out-conversion rates that roughly balance, whether high or low. Still, according to the 2015 Pew Research Center, 'the Catholic share of the population has been relatively stable over the long term, according to a variety of other surveys By race, 59% of Catholics are non-Hispanic white, 34% Hispanic, 3% black, 3% Asian, and 2% mixed or Native American. Conversely, 19% of non-Hispanic whites are Catholic in 2014 (down from 22% in 2007), whereas 48% of Hispanics are (versus 58% in 2007). In 2015, Hispanics are 38%, while blacks and Asians are still at 3% each. Catholicism by state [ ].

Main article: There had never been a Catholic religious party in the United States, either local, state or national, similar to parties in Europe and, until the formation of the Christian Democracy Party USA in 2011, now the. Since the election of the Catholic John F.

Kennedy as President in, Catholics have split about 50-50 between the two major parties. On social issues the Catholic Church takes strong positions against, which was partly, and, which was. The Church also condemns embryo-destroying research and in vitro fertilization as immoral.

The Church is allied with conservative evangelicals and other Protestants on these issues. However, the Catholic Church throughout its history has taken special concern for all vulnerable groups(.

This has led to progressive alliances, as well, with the church championing causes such as a strong welfare state, unionization, immigration for those fleeing economic or political hardship, opposition to capital punishment, environmental stewardship, gun control, opposition and critical evaluation of modern warfare. The Catholic Church's teachings, coming from the perspective of a global church, do not conform easily to the American political binary of 'liberals' and 'conservatives.'

American Catholics are in some cases at odds with church hierarchy on doctrinal issues of political importance. Signer of the (1776), was a member of the Catholic church in Maryland There were small Catholic settlements in Spanish and French colonies, especially in California, New Mexico and Louisiana. Apart from Louisiana, they had only a small role in the history of the Church in the United States.

Anti-Catholicism was official government policy for the English who settled the colonies along the Atlantic seaboard. Maryland was founded by a Catholic, Lord Baltimore as the first 'non-denominational' colony and was the first to accommodate Catholics. In 1650, the Puritans in the colony rebelled and repealed the Act of Toleration. Catholicism was outlawed and Catholic priests were hunted and exiled. By 1658, the Act of Toleration was reinstated and Maryland became the center of Catholicism into the mid-19th century. In 1689 Puritans rebelled and again repealed the.

Freedom of religion returned with the American Revolution. By the time of the American Revolution in the 1770s, Catholics formed 1.6%, or 40,000 persons, white and black of the 2.5 million population of the thirteen colonies. Perhaps a majority lived in Maryland where they may have been 10% of the colony's inhabitants 230,000 inhabitants.

After the Revolution Rome made entirely new arrangements for the creation of an American diocese under American bishops. Numerous Catholics served in the American army and the new nation had very close ties with Catholic France. General George Washington insisted on toleration; for example, issued strict orders in 1775 that ',' the colonial equivalent of, was not to be celebrated. Foreign Catholics played major military roles, especially,, and. Irish born, Commodore from Co Wexford Ireland, often credited as 'the Father of the American Navy,' also played an important military role. In 1787 two Catholics, of the Irish O'Carrolls and Irish born, helped draft the new. In 1791, the First Amendment stated, 'Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof.'

John Carroll was appointed by the Vatican as Prefect Apostolic, making him superior of the missionary church in the thirteen states, and to the first plans for Georgetown University. He became the first American bishop in 1789. 19th century (1800–1900) [ ]. The of the, New York City; completed in 1878 The numbers of Catholics surged starting in the 1840s as German, Irish, and other Catholics came in large numbers.

After 1890 Italians and Poles comprised the largest numbers of new Catholics, but many countries in Europe contributed, as did Quebec. By 1850, Catholics had become the country's largest single denomination. Between 1860 and 1890, their population tripled to seven million. Some short-lived political movements appeared: the in the 1840s, in the 1890s, and the in the 1920s, were active in the United States. Animosity by Protestants waned as Catholics demonstrated their patriotism in war, their commitment to charity, and their dedication to democratic values. The bishops began at standardizing discipline in the American Church with the convocation of the in 1852, 1866 and 1884. These councils resulted in the promulgation of the and the establishment of The.

After the Civil War, Catholics were legally treated equally to other religions under the US Constitution with the passage of the. Chicago Jesuit priests who had been expelled from Europe found a new base in the U.S. They were noted for their schools and colleges, such as, Georgetown University, the, the, and several Loyola Colleges. In the 1890s the roiled senior officials. The Vatican suspected there was too much liberalism in the American Church, and the result was a turn to conservative theology as the Irish bishops increasingly demonstrated their total loyalty to the Pope, and traces of liberal thought in the Catholic colleges were suppressed. Nuns and sisters [ ]. Main article: Nuns and sisters played a major role in American religion, education, nursing and social work since the early 19th century.

In Catholic Europe, convents were heavily endowed over the centuries, and were sponsored by the aristocracy. E Prime 2 0 Keygenguru. There were very few rich American Catholics, and no aristocrats. Religious orders were founded by entrepreneurial women who saw a need and an opportunity, and were staffed by devout women from poor families. The numbers grew rapidly, from 900 sisters in 15 communities in 1840, 50,000 in 170 orders in 1900, and 135,000 in 300 different orders by 1930. Starting in 1820, the sisters always outnumbered the priests and brothers. Their numbers peaked in 1965 at 180,000 then plunged to 56,000 in 2010. Many women left their orders, and few new members were added.

(1834–1921), cardinal archbishop of Baltimore, was the widely respected leader of American Catholics On April 8, 2008,, under, met with LCWR leaders in Rome and communicated that the CDF would conduct a doctrinal assessment of the LCWR, expressing concern that the nuns were expressing radical feminist views. According to Laurie Goodstein, the controversial investigation, which was viewed by many U.S. Catholics as a 'vexing and unjust inquisition of the sisters who ran the church's schools, hospitals and charities' was ultimately closed in 2015 in meeting with Pope Francis. 20th–21st centuries [ ] In the era of intense emigration from the 1840s to 1914, bishops often set up separate parishes for major ethnic groups, such as Ireland, Germany, Poland, French Canada and Italy.

In Iowa, the development of the, the work of and the building of, to meet the needs of Germans and Irish, is illustrative. By the beginning of the 20th century, approximately one-sixth of the population of the United States was Catholic. Modern Catholic immigrants come to the United States from the Philippines, and Latin America, especially from Mexico.

This multiculturalism and diversity has influenced the conduct of Catholicism in the United States. For example, some dioceses say the in both English and Spanish.

Sociologist, an ordained Catholic priest at the University of Chicago, undertook a series of national surveys of Catholics in the late 20th century. He published hundreds of books and articles, both technical and popular.

His biographer summarizes his interpretation: He argued for the continued salience of ethnicity in American life and the distinctiveness of the Catholic religious imagination. Catholics differed from other Americans, he explained in a variety of publications, by their tendency to think in 'sacramental' terms, imagining God as present in a world that was revelatory rather than bleak. The poetic elements in the Catholic tradition--its stories, imagery, and rituals--kept most Catholics in the fold, according to Greeley, whatever their disagreements with particular aspects of church discipline or doctrine. But Greeley also insisted on the disastrous impact of Humanae Vitae, the 1968 papal encyclical upholding the Catholic ban on contraception, holding it almost solely responsible for a sharp decline in weekly Mass attendance between 1968 and 1975.

He believed that lay Catholics understood far better than their bishops that sex in marriage was intended by God to be joyous and playful, a true means of grace. In 1965, 71% of Catholics attended Mass. [ ] In the later 20th century '[.] the Catholic Church in the United States became the subject of controversy due to allegations of, of episcopal negligence in arresting these crimes, and of numerous civil suits that cost Catholic dioceses hundreds of millions of dollars in damages.'

Because of this, higher scrutiny and governance, as well as protective policies and diocesan investigation into seminaries have been enacted to correct these former abuses of power, and safeguard parishioners and the Church from further abuses and scandals. One initiative is the ' (NLRCM), a lay-led group born in the wake of the sexual abuse scandal and dedicated to bringing better administrative practices to 194 dioceses that include 19,000 parishes nationwide with some 35,000 who log 20 hours or more a week in these parishes. In 2008, 17% of Catholics attended Mass. [ ] Recently, editor of and co-author of, said that American Catholicism, which he describes in his book as 'arguably the most striking Evangelical success story of the second half of the nineteenth century,' has competed quite happily 'without losing any of its basic characteristics.' It has thrived in America's 'pluralism.'

In 2011, an estimated 26 million American Catholics were ', that is, not practicing their faith. Some religious commentators commonly refer to them as 'the second largest religious denomination in the United States.' Recent Pew Research survey results in 2014 show about 31.7% of American adults were raised Catholic, while 41% of them no longer identify as Catholic. Thus, 12.9% of those adults have left Catholicism for other religious groups or no affiliation at all.

In a 2015 survey by researchers at, Americans who self identify as Catholic, including those who do not attend Mass regularly, numbered 81.6 million or 25% of the population. 68.1 million or 20% of the American population are Catholics tied to a specific parish.

About 25% of US Catholics say they attend Masses once a week or more, and about 38% went at least once a month. The study found that the number of US Catholics has increased by 3 to 6% each decade since 1965, and that the Catholic Church is 'the most diverse in terms of race and ethnicity in the US,' with Hispanics accounting for 38% of Catholics and blacks and Asians 3% each. Only 2 percent of American Catholics go to confession on a regular basis, while three-quarters of them go to confession once a year or less often. Servants of God and those declared venerable, beatified, and canonized saints [ ]. • • • • • • • • • • • • • Top eight pilgrimage destinations in the United States [ ] According to The Official Catholic Directory, the following are the top eight Catholic pilgrimage sites in the United States: • (Auriesville, New York) • (Baltimore, Maryland) • (Chimayo, New Mexico, north of Santa Fe) • (Emmitsburg, Maryland) • of Our Lady of the Angels (Hanceville, Alabama) • (Lackawanna, New York) • (in St. Peter the Apostle Church, Philadelphia, Pennsylvania) • (Washington, D.C.) Notable American Catholics [ ]. Total Catholic Population [.] 70,412,021 • • David Neff, Christianity Today, June 2009, 39.

• Richard Middleton, Colonial America (Oxford: Blackwell Publishing, 2003), 387–406. • American Horizons: U.S. History in a Global Context, edited by Michael Schaller, Robert Schulzinger, etc. (New York/Oxford: Oxford University Press, 2016,14), 33 • Middleton,406–14 • Breidenbach, Michael (July 2016).

'Conciliarism and the American Founding'. William and Mary Quarterly.

73 (3): 467... Birkhaeuser, '1893 History of the church: from its first establishment to our own times. Designed for the use of ecclesiastical seminaries and colleges, Volume 3' • • • Burke, Daniel..

Retrieved 2017-04-23. • • 'The most and least educated U.S. Religious groups,' Caryle Murphy. Pew Research, Nov.

Over 19 million Catholics -- 26% of the US Catholic population -- are college graduates. Parishes [.] 17,651 • Yearbook of American and Canadian Churches 2010(Nashville: Abington Press, 2010), 12. • On July 14, 2010, Pope Benedict XVI erected the. • Cheney, David M.. Retrieved 27 July 2009. • Richard McBrien, THE CHURCH/THE EVOLUTION OF CATHOLICISM (New York: HarperCollins Publishers, 2009), 450.

Also see: BASIC VATICAN COUNCIL II: THE BASIC SIXTEEN DOCUMENTS (Costello Publishing, 1996). • Ronald Roberson.

Catholic Near East Welfare Association. Information sourced from Annuario Pontificio 2009 edition. Retrieved November 2009 • McBrien, 241,281, 365,450 • • This number is conservative, as it only counts those in parish ministry, but there are many in deanery, diocesan, or chaplaincy work • • • • Thomas Healy, 'A Blueprint for Change,' America 26 September 2005, 14. Buckley, 'A Mandate for Anti-Catholicism: The Blaine Amendment,' America 27 September 2004, 18–21. Dolan, The American Catholic Experience (1985) pp 262-74 • Jay P. Dolan, The American Catholic Experience (1985) pp 286-91 • Jerry Filteau, 'Higher education leaders commit to strengthening Catholic identity,' NATIONAL CATHOLIC REPORTER, Vol 47, No.

9, February 18, 2011, 1 • (PDF). 'Colleges and Universities [.] 217' and 'Total Students [.] 798,006' •. Georgetown University. • Arthur Jones, 'Catholic health care aims to make 'Catholic' a brand name,' National Catholic Reporter 18 July 2003, 8. • Walsh, Sister Mary Ann (28 August – 10 September 2009). 'Catholic health care for a broken arm; a cast and new shoes'. Orlando, Florida: The Florida Catholic.

• Alice Popovici, 'Keeping Catholic priorities on the table,' 26 June 2009, 7. • '50,000th refugee settled,' 24 July 2009, 3. • Michael Sean Winters, 'Catholic giving bucks national trend,' THE TABLET, 23 October 2010, 32. Mendedez, 'American Catholics, A Social and Political Portrait,' THE HUMANIST, September/October, 1993, 17-20.

• Michael Paulson, 'US religious identity is rapidly changing,', February 26, 2008, 1 • Ted Olsen, 'Go Figure,', April, 2008, 15 • Dennis Sadowski, 'When parishes close, there is more to deal with than just logistics,' 7 July 2009, 6. • March 5, 2005, at the. • Pew Report, 3/17/2012. 2.6% of all Americans (320 million) are former Protestants, currently Catholic. • Zapor, Patricia (March 25 – April 8, 2010)..

Orlando, Florida: the Florida Catholic. Pew Research. May 12, 2015. • 'Statistics on Religion in America Report,' Pew Forum on Religion and Public Life, 3/17/12 • 'America's Changing Religious Landscape,' Pew Research Center, 5/12/2015. Agence France-Presse. September 23, 2015.

• See each state's Religious Demographic section • • • Stewardship of God's Creation, Major themes from Catholic Social Teaching, Office for Social Justice, Archdiocese of St. Paul and Minneapolis. • • See • Ellis, John Tracy (1956). American Catholicism.

• Richard Middleton, Colonial America (2003), 95-100, 145, 158, 159, 349n • Maynard, 126-126 • Breidenbach, Michael (July 2016). 'Conciliarism and the American Founding'. William and Mary Quarterly. 73 (3): 487–88... • Theodore Maynard, The Story of American Catholicism (1960), 155.

• Maynard, 126-42 • Maynard, 140–41. • Allen, Gardner, A NAVAL HISTORY OF THE AMERICAN REVOLUTION, 2 vols.

New York: Russel and Russel, Inc., 1913. • Maynard, 145–46. • Tyler Anbinder, 'Nativism and prejudice against immigrants' in Reed Ueda, ed., A companion to American immigration (2006) pp: 177-201. Ontario consultants on religious tolerance.

Retrieved 2012-12-03. • Peter McDonough, Men astutely trained: A history of the Jesuits in the American Century (2008). • James Hennessy, S.J., American Catholics: A history of the Roman Catholic community in the United States (1981) pp 194-203 • Thomas T. McAvoy, 'The Catholic Minority after the Americanist Controversy, 1899–1917: A Survey,' Review of Politics, Jan 1959, Vol. 21 Issue 1, pp 53–82 • James M. O'Toole, The Faithful: A History of Catholics in America (2008) p 104 • Margaret M.

McGuinness, Called to Serve (2013), ch 8 • Goodstein, Laurie (2015-04-16).. New York: The New York Times. • Leslie Woodcock Tentler, 'Greeley, Andrew Moran' • ^ Peterson, Tom (2013).

Catholics come home. New York City: Image. Carey, Catholics in America. A History, Westport, Connecticut and London: Praeger, 2004, p. 141 • David Gibson, 'Declaration of interdependence,' The Tablet 4 July 2009, 8–9. • Austin Ivereigh, 'God Makes a Comeback: An Interview with John Micklethwait, America, 5 October 2009, 13–14. • Karen Mahoney (2011-02-23)..

Archdiocese of Milwaukee Catholic Herald. • Religion Dispatches, February 8, 2016 •. (New Providence, N.J.: Kenedy and Sons, 2009), 55–63.

Further reading [ ] • Abell, Aaron. American Catholicism and Social Action: A Search for Social Justice, 1865–1950 (Garden City, NY: Hanover House, 1960). • Bales, Susan Ridgley. When I Was a Child: Children's Interpretations of First Communion (Chapel Hill: University of North Carolina, 2005).

• Carroll, Michael P. American Catholics in the Protestant Imagination: Rethinking the Academic Study of Religion (Baltimore, Md.: Johns Hopkins University Press, 2007). • Coburn, Carol K. And Martha Smith. Spirited Lives: How Nuns Shaped Catholic Culture and American Life, 1836–1920 (1999) pp 129–58 • Curan, Robert Emmett. Shaping American Catholicism: Maryland and New York, 1805–1915.

Washington, DC: Catholic University of America, 2012. • D'Antonio, William V., James D. Davidson, Dean R. Hoge, and Katherine Meyer. American Catholics: Gender, Generation, and Commitment (Huntington, Ind.: Our Sunday Visitor Visitor Publishing Press, 2001). • Deck, Allan Figueroa, S.J.

The Second Wave: Hispanic Ministry and the Evangelization of Cultures (New York: Paulist, 1989). • Dolan, Jay P. The Immigrant Church: New York Irish and German Catholics, 1815–1865 (Baltimore: Johns Hopkins University Press, 1975). • Dolan, Jay P.

In Search of an American Catholicism: A History of Religion and Culture in Tension (2003) • Donovan, Grace. 'Immigrant Nuns: Their Participation in the Process of Americanization,' in Catholic Historical Review 77, 1991, 194–208. • Ellis, J.T. American Catholicism 2nd ed.(Chicago: University of Chicago Press, 1969).

• Finke, Roger. 'An Orderly Return to Tradition: Explaining Membership Growth in Catholic Religious Orders,' in Journal for the Scientific Study of Religion, 36, 1997, 218–30. • Fogarty, Gerald P., S.J. Commonwealth Catholicism: A History of the Catholic Church in Virginia,. • Garraghan, Gilbert J. The Jesuits of the Middle United States Vol.

II (Chicago: Loyola University Press, 1984). • Greeley, Andrew.

'The Demography of American Catholics, 1965–1990' in The Sociology of Andrew Greeley (Atlanta: Scholars Press, 1994). • Hall, Gwendolyn Midlo. The Development of Afro-Creole Culture in the Eighteenth Century (Baton Rouge: Louisiana State University Press, 1995). Interesting note on Afro-Creole Catholic culture. • Horgan, Paul. Lamy of Santa Fe (Toronto: McGraw-Hill, 1975).

• Jonas, Thomas J. The Divided Mind: American Catholic Evangelists in the 1890s (New York: Garland Press, 1988). • Marty, Martin E. Modern American Religion, Vol. 1: The Irony of It All, 1893–1919 (1986); Modern American Religion. 2: The Noise of Conflict, 1919–1941 (1991); Modern American Religion, Volume 3: Under God, Indivisible, 1941–1960 (1999), perspective by leading Protestant historian • McGuinness Margaret M.

Called to Serve: A History of Nuns in America (New York University Press, 2013) 266 pages; • McDermott, Scott. Charles Carroll of Carrollton—Faithful Revolutionary. • McKevitt, Gerald. Brokers of Culture: Italian Jesuits in the American West, 1848–1919 (Stanford: Stanford University Press, 2006).

• McMullen, Joanne Halleran and Jon Parrish Peede, eds. Inside the Church of Flannery O'Connor: Sacrament, Sacramental, and the Sacred in Her Fiction (Macon, Ga.: Mercer University Press, 2007). • Maynard, Theodore The Story of American Catholicism, Volumes I and II (New York: Macmillan Company, 1960). • Morris, Charles R. American Catholic: The Saints and Sinners Who Built America's Most Powerful Church (1998), a popular history • O'Toole, James M. The Faithful: A History of Catholics in America (2008) • Poyo, Gerald E.

Cuban Catholics in the United States, 1960–1980: Exile and Integration (Notre Dame: Notre Dame University Press, 2007). • Sanders, James W. The Education of an urban Minority: Catholics in Chicago, 1833–1965 (New York: Oxford University Press, 1977).

• Schroth, Raymond A. The American Jesuits: A History (New York: New York University Press, 2007).

• Schultze, George E. Strangers in a Foreign Land: The Organizing of Catholic Latinos in the United States (Lanham, Md:Lexington, 2007). • Stepsis, Ursula and Dolores Liptak. Pioneer Healers: The History of Women Religious in American Health Care (1989) 375pp • Walch, Timothy. Parish School: American Catholic Parochial Education from Colonial Times to the Present (New York: Crossroad Publishing, 1996). • Weber, David J. The Spanish Frontier in North America (New Haven: Yale University Press, 1992).

On Spanish missionaries Historiography [ ] • Dries, Angelyn. 'Perils of Ocean and Wilderness[: A Field Guide to North American Catholic History.' Catholic Historical Review 102.2 (2016) pp 251–83. • Gleason, Philip. 'The Historiography of American Catholicism as Reflected in The Catholic Historical Review, 1915–2015.'

Catholic Historical Review 101#2 (2015) pp: 156-222. 'A Century of American Catholic History.' US Catholic Historian (1987): 25-49.

Primary sources [ ] • Ellis, John Tracy. Documents of American Catholic History 2nd ed. (Milwaukee: Bruce Publishing Co., 1956). External links [ ] • • by Albert J. Fritsch, SJ, PhD • •.

Janette Greenwood, Ph.D. Professor Clark University Worcester, MA Phone: (508) 793-7286 Email: Professor Greenwood received an A.B. From Kenyon College in 1977, an M.A. From the University of Wisconsin, Madison, 1978 and a Ph.D. From the University of Virginia in 1991.

She has been at Clark since 1991. She is affiliated with the programs in and Current Research and Teaching Dr. Greenwood teaches a variety of courses in U.S. History including Race and Ethnicity in American History, History of the American South, Reconstruction, The Gilded Age, and Public History. She is the author of First Fruits of Freedom: The Migration of Former Slaves and Their Search for Equality in Worcester, Massachusetts, 1862-1900, 2010, Bittersweet Legacy: The Black and White 'Better Classes' in Charlotte, (1994), and The Gilded Age: A History in Documents (2000). She is also co-author of an innovative U.S. History survey text, American Horizons: U.S.

History in a Global Context (3rd edition, 2017). She is co-curator of Reimagining an American Community of Color: The portraits of William Bullard, 1897-1817, an exhibition at the Worcester Art Museum which opened in October 2017, and co-editor of the exhibition catalogue. Selected Publications American Horizons: U.S. History in a Global Context (with Michael Schaller, Robert Schulzinger, John BezIs-Selfa, Andrew Kirk, Sarah J. Purcell, and Aaron Sheehan-Dean).

Oxford University Press, 2012. First Fruits of Freedom: The Migration of Former Slaves and Their Search for Equality in Worcester, Massachusetts, 1862-1900, University of North Carolina Press, 2010. 'Allen Parker and Worcester's Civil War Era Migration,' The Worcester Review (Fall 2007). 'Southern Black Migration and Community Building in the Era of the Civil War: Worcester County as a Case Study,' in Faces of Community: Immigrant Massachusetts, 1840-2000, Massachusetts Historical Society, 2003. The Gilded Age: A History in Documents, Pages From History Series, Oxford University Press (August, 2000). Paperback edition published 2003. Bittersweet Legacy: The Black and White 'Better Classes' in Charlotte, North Carolina, 1850-1910, University of North Carolina Press, 1994.