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  • 1
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    The 1940s as the Decade of the Anti-Antisemitism Novel (2021)
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    UID:
    (DE-627)1806828154
    ISSN: 1533-8568
    Content: This article examines the anti-antisemitism novels of the 1940s as an indication of the decade's changing attitudes toward Jews, antisemitism, and religious pluralism, and so contributes to scholarly research on both social protest literature and mid-twentieth-century American religious culture. Recent scholarship has shown that American Jews responded to the Holocaust earlier than had previously been assumed. The anti-antisemitism novels of the 1940s were one of the popular culture arenas in which this response to the horrors of Nazi Germany occurred, as fiction proved an ideal genre for imagining and presenting possible solutions to the problem of antisemitism. These solutions often involved a change from a racial to a religious conception of Jews. Laura Z. Hobson's Gentleman's Agreement (1947) was the most culturally significant of this 1940s genre of anti-antisemitism novels (a subgenre of social protest literature), in part because of its foregrounding of non-Jewish responses to antisemitism. Archival research into the roots of Hobson's novel reveals that news of other female authors writing popular anti-antisemitism fiction encouraged Hobson, allowing Hobson to feel part of a movement of anti-antisemitism writers that would eventually extend to her readers, as demonstrated by readers’ letters. Although Will Herberg's Protestant, Catholic, Jew (1955) is frequently cited as the midcentury book that heralded a postwar shift toward religious pluralism, the anti-antisemitism novels of the 1940s reveal signs of this shift a decade earlier.
    In: Religion and American culture, Cambridge : Cambridge University Press, 1991, 31(2021), 1, Seite 33-81, 1533-8568
    In: volume:31
    In: year:2021
    In: number:1
    In: pages:33-81
    Language: English
    DOI: 10.1017/rac.2021.6
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  • 2
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    "A Higher and Purer Shape" : Kaufmann Kohler's Jewish Orientalism and the Construction of Religion in Nineteenth-Century America (2019)
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    UID:
    (DE-627)169018969X
    ISSN: 1533-8568
    Content: This article uses the case of Kaufmann Kohler (1843-1926), an intellectual and institutional leader of American Reform Judaism, to explore the relationship between Orientalism and the category of religion in nineteenth-century America. Recent scholarship has shown that the lived religion of nineteenth-century American Jews departs significantly from the ideological hopes of Jewish elites. Connecting the emerging portrait of nineteenth-century Jewish laity with elite arguments for American Judaism, I reconsider Kohler's thought as a theological project out of step with his socioreligious milieu. Kohler is renowned for his theorizing of Judaism as a universal, ethical religion. As scholars have demonstrated repeatedly, defining Judaism as a "religion" was an important feature of Reform thought. What these accounts have insufficiently theorized, however, is the political context that ties the categorization of religion to the history of Orientalism that organized so many late nineteenth-century discussions of religion, Jewish and not. Drawing on work by Tracy Fessenden, John Modern, and Tisa Wenger, I show that Kohler's universal, cosmopolitan religion is a Jewish version of the Protestant secular. Like these Protestant modernists, Kohler defines Reform Judaism as a religion that supersedes an atavistic tribalism bound to materiality and ritual law. Being Jewish, for Kohler, means being civilized; reforming the soul of Judaism goes together with civilizing Jewish bodies and creating a Judaism that could civilize the world in an era in which religion and imperialism were overlapping interpretive projects with racial and gendered entanglements.
    In: Religion and American culture, Cambridge : Cambridge University Press, 1991, 29(2019), 3, Seite 326-360, 1533-8568
    In: volume:29
    In: year:2019
    In: number:3
    In: pages:326-360
    Language: English
    Keywords: USA ; Kohler, Kaufmann 1843-1926 ; Reformjudentum ; Religiöses Leben ; Judentum ; Definition ; Religion ; Orientalismus
    DOI: 10.1017/rac.2019.8
    URL: https://www.cambridge.org/core/journals/religion-and-american-culture/article/higher-and-purer-shape-kaufmann-kohlers-jewish-orientalism-and-the-construction-of-religion-in-nineteenthcentury-america/FE84938AC5F6A7E3617BB4F69E2413E7
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  • 3
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    “According to His Own Judgment” : The American Catholic Encounter with Organic Evolution, 1875–1896 (2012)
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    UID:
    (DE-627)1758463252
    ISSN: 1533-8568
    Content: Between 1875 and 1896, the response of American Catholic thinkers to theories of organic evolution was characterized by little rancor and discord. Among the small number of clergy and lay intellectuals who addressed the subject, there existed a wide variety of positions on the scientific plausibility of such theories. These prominent Catholics were not deeply wedded to their views, however, and few saw any significant conflict between their religious commitments and biological evolution. This state of affairs stemmed from several elements of Catholic thought, particularly as it existed in the late-nineteenth-century United States: the conviction that church authority could mediate any apparent tension between science and Scripture; the affirmation that theories of organic evolution would not undermine existing theological tenets about the relationship between religion and science, as well as that between First Cause and secondary causes in nature; the belief that Catholic intellectuals since the time of Augustine had endorsed a system of natural development that closely resembled modern conceptions of evolution; and, most important, the insistence that the theory could be reconciled with the resurgent neo-Scholasticism that had come to dominate Catholic thought. Organic evolution proved far less significant in discussions of the relationship between religion and science among American Catholics than it did among Protestants, and it did little to contribute to the split of Catholics into liberal and conservative groups.
    In: Religion and American culture, Cambridge : Cambridge University Press, 1991, 22(2012), 2, Seite 133-162, 1533-8568
    In: volume:22
    In: year:2012
    In: number:2
    In: pages:133-162
    Language: English
    DOI: 10.1525/rac.2012.22.2.133
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  • 4
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    After the Exodus : The New Catholics in Boston's Old Ethnic Neighborhoods (2007)
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    UID:
    (DE-627)1758477261
    ISSN: 1533-8568
    Content: This article contributes to the growing body of work on the impact of religious institutions on the identities and experiences of new immigrants from the Caribbean, Latin America, and Asia. Drawing from ethnographic research on Haitian immigrants in Boston, I find a relationship between initial residential settlement patterns and the location of Catholic churches. Following Gerald Gamm's Urban Exodus: Why Jews Left Boston and the Catholics Stayed, I argue that Haitian immigrants who arrived in Boston in the 1960s were attracted to certain neighborhoods despite the racial climate because they were Catholic. In addition to the influence of rules governing membership and religious authority, I show that Haitians turned to a Catholic narrative of their experience in Boston because being Catholic was the most acceptable way of being Haitian in that social context.
    In: Religion and American culture, Cambridge : Cambridge University Press, 1991, 17(2007), 2, Seite 191-212, 1533-8568
    In: volume:17
    In: year:2007
    In: number:2
    In: pages:191-212
    Language: English
    DOI: 10.1525/rac.2007.17.2.191
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  • 5
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    Agreeing to Disagree : American Orthodox Jewish Scientists' Confrontation with Evolution in the 1960s (2018)
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    UID:
    (DE-627)1576493652
    ISSN: 1533-8568
    Content: While tension between religious commitment and evolution has often been perceived as a Christian American phenomenon, the current article joins a growing body of literature that illustrates how some Jewish Americans have also struggled with Darwinism. This article will focus in on the case of the Association of Orthodox Jewish Scientists (AOJS), and document its members' engagement with evolution in the 1960s and 70s. Although founded in New York in 1948, the AOJS did not grapple with the issue of evolution in its first decade. When evolution did come to the fore in the 1960s, a time when the Christian American discussion of evolution also escalated, AOJS members expressed a spectrum of views on the matter. Those who strongly critiqued evolution, however, were more prolific in their writing on the subject than those who expressed positive attitudes towards evolution. This article highlights historical and sociological factors within American and Jewish life in the second half of the 20th century that are related to this outburst of antievolutionism on the part of some AOJS members in this period. It further illustrates that the negative view of evolution promoted by some members was not suppressed or censured by the association, despite the fact that it may well have been a minority view within the group. Lastly the article suggests that the American Orthodox scientists adopted the model of agreeing to disagree on the matter of evolution because they placed the value of Orthodox Jewish unity above other scientific and social considerations and goals.
    In: Religion and American culture, Cambridge : Cambridge University Press, 1991, 28(2018), 2, Seite 206-237, 1533-8568
    In: volume:28
    In: year:2018
    In: number:2
    In: pages:206-237
    Language: English
    Keywords: USA ; Orthodoxes Judentum ; Evolutionstheorie
    DOI: 10.1525/rac.2018.28.2.206
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  • 6
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    American Catholics and "The Use and Abuse of Reading," 1865-1873 (2019)
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    UID:
    (DE-627)1690189622
    ISSN: 1533-8568
    Content: In the wake of the Civil War, Father Isaac Hecker launched several publishing ventures to advance his dream of a Catholic America, but he and his partners soon found themselves embroiled in a debate with other American Catholics, notably his friend and fellow convert Orestes Brownson, over the "use and abuse of reading." Although the debate was certainly part of a contemporary conversation about the compatibility of Catholicism and American culture, this essay argues that it was equally rooted in a moment of American anxiety over a shifting social order, a moment when antebellum faith in the individual was being tested by the rights claims of women and Americans of color. Tacitly accepting and internalizing historical claims of intrinsic and through-going Catholic "difference," claims offered both by American Protestants and American Catholics like Brownson, scholars often presume that debates within American Catholicism reflect "Catholic" concerns first and foremost, qualifying their utility as sources of "American" cultural history. By examining American Catholic discussions of reading, individual liberty, social order, and gender in the 1860s and 1870s, this essay argues that Brownson's arguments against the compatibility of American and Catholic life were in fact far more representative of ascendant ideas in American culture than Hecker's hopeful visions of a Catholic American future made manifest through the power of reading. In doing so, it demonstrates the ways that American Catholicism can be a valuable and complex site for studying the broader history of religion and culture in the United States.
    In: Religion and American culture, Cambridge : Cambridge University Press, 1991, 29(2019), 1, Seite 36-64, 1533-8568
    In: volume:29
    In: year:2019
    In: number:1
    In: pages:36-64
    Language: English
    Keywords: USA ; Hecker, Isaac Thomas 1819-1888 ; Brownson, Orestes A. 1803-1876 ; Katholizismus ; Lektüre ; Wirkung ; Debatte ; Gesellschaft ; Entwicklung ; Geschichte 1865-1873
    DOI: 10.1017/rac.2018.3
    URL: https://www.cambridge.org/core/journals/religion-and-american-culture/article/american-catholics-and-the-use-and-abuse-of-reading-18651873/26E1BB11BD600EE889C6F5A6388EA2D5
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  • 7
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    American Judaism between Religion and Race : Reflections on Mordecai Kaplan and Jewish Whiteness (2022)
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    UID:
    (DE-627)1814242902
    ISSN: 1533-8568
    Content: Mordecai Kaplan's Judaism as a Civilization (1934) is most often read as Kaplan's effort at a rapprochement between Judaism and America. In contrast to conventional readings of that work, this article highlights Kaplan's suspicion of America, and liberal modernity more generally, by engaging with his analysis of the categories of religion and race. Kaplan, I argue, is haunted by the prospect that in adopting either of these categories, American Judaism will surrender its particularity and collectivity to the liberal, ultimately Christian, state. Indeed, in his own context, Kaplan considered Reform Judaism to be proof of the perils of Jewish accommodation of either category. The article attends to Kaplan's analysis of religion and race as an unlikely resource for thinking through a number of contemporary issues with respect to religion, race, and Jewishness in American life. I argue that Kaplan's anxieties about Christianity and modern liberalism demonstrate a striking prescience about the denaturing of American Judaism in its being annexed to whiteness. The article puts Kaplan into conversation with James Baldwin, who clearly saw Jewish whiteness as yet another casualty of conquest by that "old, rugged Roman cross." Finally, Kaplan's comments in Civilization about anti-Black racism are few. Read together with his diary, however, they evince sensitivity to the religious constraints put on Black life in America. This article thus concludes by putting Kaplan in conversation with Sylvester Johnson's work on "Black ethnics" and Judith Weisenfeld's research on "religio-racial movements." This engagement suggests that Kaplan's analysis is not specific to Judaism only, but is more broadly related to the issue of how the modern logics of religion and race continue to discipline expressions of otherness that do not abide by the boundaries of these categories. Kaplan thus contributes an important Jewish vantage on the continued over-determination of American religious life by white Christianity.
    In: Religion and American culture, Cambridge : Cambridge University Press, 1991, 32(2022), 1, Seite 1-29, 1533-8568
    In: volume:32
    In: year:2022
    In: number:1
    In: pages:1-29
    Language: English
    DOI: 10.1017/rac.2022.1
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  • 8
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    American Saints : Gender and the Re-Imaging of U.S. Catholicism in the Early Twentieth Century (2012)
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    UID:
    (DE-627)1758463279
    ISSN: 1533-8568
    Content: In Roman Catholic theology, saints are intermediaries between heaven and earth. In American Catholic practice, saints could also serve as intermediaries between two cultures—the minority religious community and the larger Protestant one. This article focuses on two female saints who became popular among American Catholics in the early twentieth century in part because American Catholics believed that devotion to them would help to undermine negative images of Catholicism in American culture. Presenting St. Bridget of Ireland as an antidote to popular stereotypes of Bridget the Irish serving girl, Irish-American Catholics argued that the former's beauty and wisdom provided a more authentic rendering of Catholic womanhood than the ignorance and coarseness of the latter. Seton's devotees, meanwhile, highlighted her status as a descendant of the American Protestant elite, offering her as model of Catholicism that was socially, racially, and culturally distant from that presented by recent Catholic immigrants. Taken together, the revival of Bridget and the quest to canonize Seton show how U.S. Catholics looked to the saints not only as models of holiness but also as agents of Americanization. It may seem counterintuitive that Catholics would choose to mediate their Americanness through saintly devotion, the very religious practice that appeared most alien to Protestant observers. There is, however, no question that hagiography took on a decidedly American dimension in the early twentieth century as U.S. Catholics repackaged European saints for a U.S. audience and petitioned for the canonization of one of their own.
    In: Religion and American culture, Cambridge : Cambridge University Press, 1991, 22(2012), 2, Seite 203-231, 1533-8568
    In: volume:22
    In: year:2012
    In: number:2
    In: pages:203-231
    Language: English
    DOI: 10.1525/rac.2012.22.2.203
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  • 9
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    And Ever the Twain Shall Meet : The Holiness Missionary Movement and the Birth of World Pentecostalism, 1870–1920 (2006)
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    UID:
    (DE-627)1758477342
    ISSN: 1533-8568
    Content: Pentecostalism first appeared as a global movement, built with both modern and antimodern materials provided by the American holiness missionary movement. On the anti-modern side, radical holiness spirituality and theology infused the worldviews of its advocates with supernaturalism, primitivism, and an apocalyptic eschatology. It resisted modern trends toward systematization, bureaucratization, and centralized control. Furthermore, radical holiness minimized the significance of modern categories of nation, ethnicity, race, and civilization. On the other side, radical holiness depended on the modern disintegration of traditional religious deference, used modern techniques for promoting audiencedriven or democratized patterns of authority, and effectively equipped its followers for the pragmatic methodologies of modernity by skillfully making use of transportation networks, fund-raising techniques, and mass media to reach large audiences. American holiness missionaries carried these characteristics overseas, where non-American advocates adapted them to their particular circumstances. Both American and non-American adherents promoted radical holiness in ways that confounded reigning categories of identity, power relations, and conceptions of East and West. Radical holiness granted religious authority to Chinese men, Indian girls, spirit-filled Zulus, working-class Chileans, female evangelists, and African-American leaders, as well as white American males, without consciously mobilizing its followers along lines of national, ethnic, gendered, racial, or class identity. It demanded that its followers leave "heathenism," but it did so without utilizing the imperialist era discourse of civilization that upheld western cultural superiority and non-western cultural inferiority. In terms of its national or racial characteristics, then, early leaders from diverse backgrounds used tools from the American holiness movement to bring a non-American movement, world Pentecostalism, into existence.
    In: Religion and American culture, Cambridge : Cambridge University Press, 1991, 16(2006), 2, Seite 125-159, 1533-8568
    In: volume:16
    In: year:2006
    In: number:2
    In: pages:125-159
    Language: English
    DOI: 10.1525/rac.2006.16.2.125
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  • 10
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    “And the Word was Made Flesh” : Divining the Female Body in Nineteenth-Century American and Catholic Culture (2007)
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    UID:
    (DE-627)1758477288
    ISSN: 1533-8568
    Content: This article sheds light on the complex interactions among knowledge, power, and the body in nineteenth-century American and Catholic culture through examining a series of “miracle cures” of Catholic women that took place in Georgetown, Washington, D.C., between 1824 and 1838. It analyzes the gender and power dynamics of the cures and of the stories members of the Catholic hierarchy told about the cures, situating both within the religious and cultural context of nineteenth-century North America. The bodies of cured women were scrutinized and “read” very carefully by Catholic men as a means of access to divine knowledge, and the article explores the cultural and theological factors that legitimated this process. Finally, the reading of women's bodies took place in the context of Protestant anti-Catholicism, and I argue that, given the sympolic importance of female bodies at the time—pure, healthy female bodies “incarnated” spiritual power and truth—stories of miracle cures were a means of validating Catholicism in the face of attacks against it.
    In: Religion and American culture, Cambridge : Cambridge University Press, 1991, 17(2007), 2, Seite 213-245, 1533-8568
    In: volume:17
    In: year:2007
    In: number:2
    In: pages:213-245
    Language: English
    DOI: 10.1525/rac.2007.17.2.213
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