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Cover
story St.
Jude and all the rest
By PAMELA SCHAEFFER
NCR Staff
Devotions to St. Jude.
Scapulars, novenas, rosaries and holy cards.
Pain as gift.
Plaster saints.
Embarassments to liberal Catholics, the stuff of nostalgia for
conservatives, such artifacts and practices are largely relics of the past.
But just as young urban couples are furnishing homes with stuff
their grandparents threw out at mid-century, so an enterprising group of
younger scholars is finding rich resources in those religious relics. During
the last decade or so, a spate of sophisticated studies by cultural historians
-- antique collectors of the spirit -- have turned scholarly lenses to
Catholicism, not as it was taught, but as it was lived. The locus of these
cultural histories is urban immigrant homes, ethnic parishes, neighborhoods and
shrines.
Scholars engaged in the work say they have been influenced by
academic trends in history and anthropology exported from Europe in the late
1970s. Historians had turned to history from below, focusing more
on everyday lives and popular fashion and less on military and political
leaders and cataclysmic events.
I can tell you when it was born, James Fisher said,
speaking of the academic study of lived religion, or popular
religion, in the United States. It started with publication of Robert
Orsis book Madonna of 115th Street in 1985 -- though, he said,
some earlier scholars like Jay Dolan and Philip Gleason laid the
groundwork.
Fisher, author of The Catholic Counterculture in America,
1933-1962, and Doctor America: The Lives of Thomas A. Dooley, holds
the Danforth Chair in Theological Studies at St. Louis University.
Orsis book, now a popular college text, describes and
analyzes a yearly summer festa in Harlem when Italian-Americans lifted a
Madonna from her niche over the altar at Our Lady of Mount Carmel Church and
carried her in procession through neighborhood streets. Orsi, strong
storyteller and powerful writer, describes not only the pageantry of the
festa but the complexity of the domestic, social and economic lives of
the people who orchestrated the festa and, during weeks of preparation,
invested in it their prayers and hopes for help and healing. Orsis book
is subtitled Faith and Community in Italian Harlem, 1880-1950. In the
beginning, the new immigrants struggled to adapt to their new land; at the end
they presided over the breakup of the community they had built.
Every July 16, the soul of a people was revealed in East
Harlem, Orsi wrote. In the devotion to Mount Carmel, as it spilled
out of the homes and into the streets of Italian Harlem, we are offered a
unique opportunity to read the theology of a people.
The approach represented by Orsis work, and increasingly, by
the work of others, represents a significant shift in the way Catholic history
is done.
Discovering devotional life
Between the Second Vatican Council and the mid-1980s, the
cutting edge of American Catholic intellectual life always focused on church
reform and politics, Fisher said. Then people began to discover the
previous life of the church, especially the devotional life. Orsis
book focused on people who hadnt been given a voice in the past. It
showed how powerful their experience was. It inspired a lot of people to
realize that these topics could be explored without fear.
Orsi, a third-generation Italian-American and a professor at
Indiana University, said his 1985 book derived from the intersection of
personal interest and academic trends during his graduate years at Yale. That
period, the late 1970s, was a heyday of what was called new social history as
well as anthropologically inclined history coming from Europe.
Previously, most history of American Catholics had focused on
institutions and leaders. I wanted to get much closer to the practice of
faith, and I wanted to work on Italian-American Catholics because I felt they
had been misunderstood, Orsi said. The standard line then was that
they were bad Catholics, anti-clerical, didnt go to church -- that they
were a problem for the Catholic church.
I was told by people at Yale that it would be disastrous for
my career to pursue those interests, he said. An Italian-American
studying Italian-Americans -- it was considered sort of filial pietistic
stuff.
More recently Orsi has encountered hostility from people who
mistakenly think he wants to revive bygone practices. Im a real
liberal Catholic, he said. My sympathies are all on that side. But
I think these practices have been excessively trivialized by the Vatican II
generation, treated with a mixture of humor and contempt. One reason for
that, he said, is that most devotional practices are associated with women.
Catholic historiography has not been good to women, he said.
You can look at the major histories of American Catholics. The references
to nuns are minimal. And yet nuns basically built the American
church.
Fisher said Orsis work was so successful that it inspired
him and others, mostly Catholics doing graduate work at non-Catholic
institutions, many of them now teaching at non-Catholic schools. But
theres little sense among the people doing the work of being
alienated Catholics, Fisher said. Rather, its a very positive
affirmation of something we see as very much a part of the church.
Like Orsi, Fisher studied at Yale.
Thomas Ferraro, English professor at Duke University, said the
trend to understanding religion as an organizing category in
cultural studies is catching on among academics, gradually eroding taboos.
Theres an effort to put religion on the agenda of academics
in literature and other language-based fields, he said. Ferraro is editor of a
collection of essays called Catholic Lives, Contemporary America.
Focus on Catholic world-view
Jesuit Fr. Mark Massa of Fordham University said students
are falling all over themselves to get into interdisciplinary
studies that focus on Catholicism as a world-view rather than just a set
of doctrines. Its a perspective that Fr. Andrew Greeley,
sociologist and novelist, has highlighted in his work, especially his studies
of the Catholic imagination, but one that has rarely been scrutinized by U.S.
historians.
Its partly the hunger of memory, said Massa, who
studied at Harvard and now directs American studies and chairs the
undergraduate theology department at Fordham. Its an attempt by
students to figure out what theyre about, what Grandma and Grandpa were
about. The study of Catholicism, he said, is breaking out of the
theology-religious studies-history box as interdisciplinary work comes into its
own.
Massas new book, Catholics and American Culture, is
an eclectic study of nine episodes in Catholic life from 1945 to
1970, the years when, as Fisher put it in a review, Catholicism tumbled
headlong into cultural legitimacy. Drawing on the work of such social theorists
as Emile Durkheim and Clifford Geertz, Massa tells the story of the
religions accommodation to the culture through figures and groups as
diverse as Bishop Fulton J. Sheen and the Notre Dame football team.
In a cultural study that takes religious objects as its subject,
Colleen McDannells Material Christianity analyzes the ways in
which religious goods -- the stuff people can touch and taste and feel --
reflect religious world-views. Until recently, serious study of the popular
arts has been inhibited, McDannell wrote, by a modernist mistrust of popular
culture combined with a Puritan impulse in American culture that favors idea
over image.
McDannell, who holds the Sterling McMurrin Chair of Religious
Studies at the University of Utah, traces the journey of Catholic images from
their sacred contexts to the shelves of antique stores and flea markets, where
they are sought after for their camp and fashion values. She
analyzes the changing roles of the family Bible in Victorian Protestant homes
(spiritual, educational, fashionable) and the meanings associated with the
religious garments that Mormons wear. She shows how miraculous cures attributed
to Our Lady of Lourdes created an export industry in water and shrines, and how
sacred and profane come together: at Laurel Hill Cemetery in Philadelphia,
where profit-making, social status and sincere religious faith are part of a
complex symbolic landscape.
One of the things I hope my work does is to wake people up
to the visual world around them, and to see that theres a politics
involved in the visual, said McDannell, who earned her doctorate at
Temple University. Changing art styles reflect not only theological shifts but
also gender shifts and power shifts. Its amazing to me that no one
has written a social history of the changes since the Second Vatican
Council.
Manly liturgical art
One chapter in McDannells book looks at shifts in church art
and architecture after the Second Vatican Council, analyzing them from the
perspective of language used to promote the changes. Though the trend to
abstraction and functionality in Catholic churches reflected modernist trends
in art generally, some prominent proponents of the new style of liturgical art
presented it as manly, unsentimental, as opposed to
sentimental or fancy.
If you want to promote a shift in artistic taste away
from a particular style, one way to do it is to call it feminine
she said.
McDannell said she is sympathetic to Catholics who mourn the loss
of familiar objects in their churches. Those radical changes are very
hard for people, and most people had nothing to say about it, she said.
Imagine going to your mothers house and finding that she has thrown
out all the stuff you were raised with and she tells you that shes become
a modernist. Many people invest a lot of psychological worth in material
objects.
McDannells fascination with the visual dimensions of
religion has led to a photography exhibition, Picturing Faith, now
touring the country. The photographs, which she said depict all sorts of
different religious expressions, were culled from some 270,000 taken by
government photographers sent out to document problems of the Depression and
the contributions of the New Deal. The exhibition can be seen through Feb. 15
at Rowan University, Glassboro, N.J., and from March 6 to May 15 at the library
at the University of Notre Dame in South Bend, Ind.
In Ferraros Catholic Lives, Contemporary America,
topics range from the religious meanings Catholics in mid-century gave to
physical suffering (Mildred, is it fun to be a cripple? by Orsi) to
the Catholic communal energies driving the sports and barroom culture of lapsed
Irish Catholics in more recent decades (Clearing the Streets of the
Catholic Lost Generation by Fisher). Andrew Sullivan writes about gay
love and Camille Paglia talks about themes of sex and violence in pre-conciliar
Catholicism in an interview with Ferraro.
If Catholicism has been affected by the American experience, and
there is little doubt that it has, some of the new social histories show that
the opposite is also true: Catholicism has made impressive contributions to
shaping American culture. Beyond its institutions, its huge network of
hospitals and schools, think of Frank Sinatras films, Bruce
Springsteens music, the works of Flannery OConnor, Walker Percy,
Mary Gordon and scores of other writers. In Ferraros book, essayist
Richard Rodriguez points to a wild, heretical Catholicism abroad
more recently in post-Protestant America -- a Catholicism he
associates with the artist Andy Warhol, the entertainer Madonna, the filmmaker
Martin Scorsese.
Those Sinatra movies
Ferraro is working on a new collection of essays by or about
Italian-Americans. He deals with the film Lorenzos Oil; the
movies of Frank Sinatra, the art of Joseph Stella; the novels of Mario Puzo.
Such works, he said, communicate well beyond the ethnic
community.
Meanwhile, the work on Catholic devotions that spurred the
movement goes on. Paula Kane of the University of Pittsburgh has written a case
study of a New York City nun, Sr. Margaret Reilly of the Religious of the Good
Shepherd. Allegedly a stigmatic in the 1920s and 30s, her community had
hoped she would become the first Irish-American saint. Kane is now working on a
broad study of modern female stigmatics in Europe and America.
During her doctoral studies at Yale, Kane said she felt very
oppressed by the Puritan culture -- by the focus on white
Protestant men and their legacy in America. I began asking, What about
all those other Americans, those Catholics, she said. I was
inspired by Jim Fishers freedom to bring in marginal figures and talk
about them as being part of the American culture.
Orsi, leader of this doughty academic school, has written another
major study since that first in 1985. He also edited a collection of essays on
urban religion, Gods of the City. The study, Thank You St. Jude:
Womens Devotion to the Patron Saint of Hopeless Causes, is a social
history of immigrants who turned to the saint as they struggled for a place in
an often-alien world. In the years of Orsis study, St. Jude, virtually
unknown in the United States before the Depression, became one of the
nations most popular saints.
It is little wonder that women preferred the company of the
saint, Orsi writes. With his help, they fundamentally remade the
meaning and experience of the spaces and times of modern medicine. By taking
him with them into the hospital, the devout transformed the setting from an
alien, neutral space in an unfamiliar landscape, where men spoke an
incomprehensible language, where womens bodies or the bodies of people
they loved were attached to big unfathomable machines, into a place of
recognizable values and meaning. There was no location in this apparently
impersonal institutional world that was beyond Judes reach, so his devout
were never really alone in it.
It is also -- how could it not be -- a social history of prayer
and hope revealed in letters to St. Jude and in extensive conversations with
the devout. The letters were published in Voice of St. Jude, a magazine
established by Claretian missionaries who maintained a shrine to the saint in
Chicago.
Orsi realizes that some who have not read the new studies, and
perhaps some who have, remain uncomfortable about such resurrections from the
recent past. Whatever the reason -- perhaps conflicts between contemporary
Catholics on left and right -- its a stance Orsi regrets.
Ridiculing and mocking says a lot about where we are today
in relation to our own past, he said. Orsis next projects will be a
book on growing up Catholic -- about what it was like to be a child inside the
pre-Vatican II church -- and a book on Catholic memory and the fate of history.
By that, he said, he means the way American Catholics look back across
the divide of the Second Vatican Council as if there were no continuity;
the fact that history seems so unimportant.
The Catholic contribution to Americas popular culture
is a huge story thats hardly been told, Fisher said. If
theres a political dimension to this, its that everyone in the
church has a voice that deserves to be heard.
Books cited in this article: |
Thomas J. Ferraro, editor, Catholic
Lives, Contemporary America, Duke University Press, 1997.
James T. Fisher, The Catholic Counterculture in
America, University of North Carolina Press, 1989, and Doctor America:
The lives of Thomas A. Dooley, University of Massachusetts Press,
1998. Colleen McDannell, Material
Christianity: Religion and Popular Culture in America, Yale University
Press, 1985. Mark S. Massa, Catholic in
American Culture, Crossroads Publishing, 1999.
Robert A. Orsi, Madonna of 115th Street (1985),
Thank You St. Jude (1996), Yale University Press, and Gods of the
City, Indiana University Press, 1999. Note: All books listed
except Massas are available in paperback. |
National Catholic Reporter, February 4,
2000
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