Catholicism and the Shaping of Nineteenth-Century America by Jon Gjerde

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By Jon Gjerde

Catholicism and the Shaping of Nineteenth-Century the US bargains a sequence of clean views on some of the most typical subject matters - the nation's stumble upon with Catholicism - in nineteenth-century American historical past. whereas non secular and immigration historians have construed this background in univocal phrases, Jon Gjerde bridges sectarian divides through proposing Protestants and Catholics in dialog with one another. In so doing, Gjerde unearths the ways that America's stumble upon with Catholicism used to be even more than a narrative approximately American nativism. Nineteenth-century spiritual debates raised questions on the basic underpinnings of the yank country and society: the form of the antebellum marketplace economic climate, the transformation of gender roles within the American relations, and where of slavery in an ostensibly democratic polity have been just a couple of of the problems engaged by way of Protestants and Catholics in a full of life and enduring dialectic. whereas the query of where of Catholics in the US was once left unresolved, the very debates surrounding this query generated a number of conceptions of yank pluralism and American nationwide identification.

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Finding consonance of interests and creating networks lay at the heart of the business of successful fundraising. In seeking patrons and founders, the fathers were located in a hierarchy of relationships with important families, some of whom constituted the civic government, whose input also mattered. Togetherness was of the essence. It was also important to manage money, once acquired, to the best effect. This included both borrowing and lending at interest, and the question of at what levels this could be done taxed some of the early fathers considerably.

21 Ignatius held back, knowing that once the ‘naming opportunity’ had been ceded the big donor in search of Aristotelian ‘magnificence’ would not come forward. The difficulties did not lessen in times of war, and the clerics at the college lived on alms for much of the 1550s and were decimated by fever. Cardinals and popes over the next decades were strapped for funds. ’22 Over the next twenty years, a new builder-donor was found in the Marchese de Tolfa, who was the widow of Camillo Orsini and was intent upon erecting a building in his memory.

It appears for the first time in 1550, after ten years of experience and after Juan Alfonso de Polanco became Ignatius’s confidant and aide in formulating the official documents of the Society. ’ More important, it suggests, I believe, a concern for this world and its betterment, a shift away from strictly evangelical goals – the common good. The older orders doubtless had this concern and expressed it in various ways, as their histories make clear, but the up-front commitment to it in the Formula is what deserves our attention.

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