The Dichotomous Legacy of the Catholic Church’s Opposition to the Philippine Revolution of 1896

ABSTRACT

This article examines the repositioning of the Catholic Church in the aftermath of the Philippine Revolution of 1896–98, during the transfer of Spanish to American colonial rule. It reviews the consultations between the outgoing Spanish bishops and the Vatican’s Apostolic Delegate, Placido Chapelle, in January 1900, and the subsequent religious settlement promulgated in the Vatican’s Apostolic Constitution for the Philippine Church, Quae mari Sinico, in 1902. The Delegate’s identification with the Spanish bishops and their opposition to Filipino nationalist aspirations and the Filipino secular clergy confirmed the anti-Filipino position of the Church in the American colonial period. Both the Filipino bishops and the American bishops opposed independence and distrusted the nationalist leaders as anti-clerical Masons. This is followed by a discussion of the claimed reconciliation of Church and Filipino political aspirations in the post-Vatican II period in the 1960s, which culminated in the Church’s role in bringing down President Ferdinand Marcos in 1986. Committed to a theology of social justice, the bishops now aligned the Church with progressive democratic nationalists. In its successful opposition to the Marcos dictatorship in the name of “People’s Power,” the hierarchy claimed that through the “Miracle of EDSA” the Church had identified with and indeed represented the political will of the Filipino people.     

The Role of "Sibling Rivalry" in the "(Re)discovery of America Controversy"

French Louisiana is Catholic country. Because of the association between the Louisiana French and the Roman Catholic Church, the Church's role in French ethnic persistence has always been taken for granted. However, from a paternalistic colonial Church, the Louisiana Catholic Church has become an American one very much out of touch with the cultural character of the population it has served. In the racial field the Church's conformity to American values has impaired the unity of the Louisiana French. In the matter of language the Church has helped to undermine the position of French in French Louisiana society. The assertion of one's Catholicism in French Louisiana at a time of increasing Anglo-American contacts may simply be a reliable way of saying “we are us—not them.”     

Rise and Fall of the Brotherhood of St Andrew in the Anglican Diocese of Dunedin: Charting the American Influence in New Zealand's Religious History

In recent years, scholars have begun to highlight American influences upon New Zealand's religious history. They have demonstrated that even at the height of the British Empire, many non-episcopal churches maintained close ties to their coreligionists in the United States. This article contributes to this field of research by analysing American influences within the Anglican Church of New Zealand, usually portrayed as a thoroughly English institution before the Second World War. It takes as a case study the activities of the American Brotherhood of St Andrew in the Diocese of Dunedin from 1906 to 1915. The article demonstrates that Bishop Samuel Tarratt Nevill invited the Brotherhood because he had great admiration for the Episcopal Church, and that many of his flock accepted the Brotherhood for the same reason. Eventually, the Brotherhood was eclipsed by an English rival, the Church of England Men's Society. But this transition took place not because local Anglicans lost interest in America, but because the Edwardian Era witnessed a surge in imperial loyalty and because the local leader of the CEMS, Canon William Curzon-Siggers, deliberately sought to undermine the influence of the Brotherhood.     

Durán of Huesca (c. 1160–1230): A Waldensian Seeking a Remedy to Heresy

Despite the debates about the nature of medieval heresy, especially the Cathars and the Waldensians, in recent scholarship, very little attention has been given to Durán of Huesca, a Spanish Waldensian who wrote two anti‐heretical treatises before and after he was reconciled with the Roman Church in 1207. This article examines how Durán's decisions to join the Waldensians and later to return to the Catholic Church were motivated by his commitment to defending the sacraments and the Incarnation against what he saw as dualist heresy. That his major decisions were in response to this heresy suggests that while old scholarship might overemphasise the cohesiveness of heresy in the south of France, it is important not to dismiss the existence of explicit heretical belief altogether. Moreover, the centrality of the Incarnation and the sacraments in Durán's shifts in association reveals that the Waldensians were active, rather than passive, participants in shaping how the Church hierarchy and other dissident groups perceived and categorised them.     

Auctoritas as sanctitas: Balthild's depiction as ‘queen-saint’ in the Vita Balthildis

This paper assesses the representation of Queen Balthild of Neustrian Francia in her seventh-century Vita as a new kind of saintly figure, a ‘queen-saint’ rather than as a traditional saint-queen. Balthild made herself unpopular among certain factions of the Frankish nobility during her son's minority by interfering in Church matters. In particular, she compelled bishops to grant episcopal exemptions to monasteries and promoted her own, unpopular, candidates to Neustrian dioceses, leading to her identification as a ‘modern-day Jezebel’ by her enemies, and her banishment to the monastic community at Chelles. Modern scholarship on Balthild, led by Lynda Coon, has assumed that Balthild's biographer was keen to erase from popular memory her actions as queen, actions which could be interpreted as inappropriate behaviour for a saint, and that the Life reflects this by emphasising Balthild's more stereotypical saintly behaviour as a nun once she had retired to Chelles. However, it will be argued that, rather than underlining her humility, the author of the Vita Balthildis was in fact keen to show that her interference in Church matters should be seen as contributing to her identification as a saint, by stressing that her autonomous and authoritative use of her power was actually a positive attribute.     

Business and Decolonisation in Central Africa Reconsidered

This article re-examines the role of the copper mining industry during the decolonisation of central Africa. By focusing on the actions of the Anglo American Corporation, and the Rhodesian Selection Trust's (RST) American parent company, American Metal Climax (AMAX), it expands on Larry Butler's recent article and argues that Anglo American continued to support the federal prime minister, Sir Roy Welensky, following their public withdrawal of funding from his governing United Federal Party in May 1959. This marked divergence with RST's policy of engagement with aspirant African leaders was driven by the company's close personal links with Welensky as well as geopolitical factors. Furthermore, the influence of RST's American connections on directing the company's policy should not be understated. Harold Hochschild, AMAX's chairman, played a pivotal role in directing RST's strategy.     

‘Suppose They were to Do It in Mexico’: The Spanish Embargo and Its Influence on Roosevelt's Good Neighbor Policy

The US arms embargo during the Spanish Civil War (1936–1939) can play a key role in our understanding of the transformation of American strategic thought in the late 1930s. The embargo's most well-documented causes are isolationist sentiment, the influence of the Catholic vote in the New Deal coalition and the forceful diplomatic leadership of Britain's Foreign Office in European affairs. Less well known is the importance of Latin America, which was considered throughout the conflict in the debates about lifting the Spanish embargo. This article examines the Spanish embargo and the reasons behind it. It also analyzes the Latin American dimension of Roosevelt's Spanish policy. By doing so it reveals how the perceived threat of Fascist penetration in Latin America influenced US diplomacy regarding Spain. Since that threat was first perceived, Washington began to fear the consequences of a Francoist military victory. It considered that the success of German and Italian military interventions in Spain could encourage similar initiatives in Latin America. The lessons learned in Spain reinforced Roosevelt's Good Neighbor policy in Latin America and, at the same time, also provided a subtle reasoning for abandoning continental isolationism.     

The ethno‐religious ambitions of the Roman Catholic Church and the ascendancy of communism in post‐war Poland (1945–50)

ABSTRACT. This paper differentiates between centrifugal and centripetal aspects of ethno‐nationalism to help account for the ascendancy of communism in the immediate aftermath of World War II in Poland. It argues that the directing of social antipathy to defined out‐groups allowed the Polish Workers' Party (PPR) to manage social anger and that the Roman Catholic Church's ethno‐religious agenda was aligned with the PPR's ethno‐nationalist policy. Furthermore, it is contended that the Church's toleration of hostile actions directed at minority communities supported the PPR's management of social anger. The paper concludes that the Church, despite its manifest intentions and contrary to contemporary perceptions, played a role in the PPR's achievement of hegemony.     

We Know Not God's Designs in Permitting a Separation: Women Religious,the Consolidation Controversies,and the Nineteenth-Century American Catholic Church*

This article bridges the fields of Catholic history, Women's history, and American religious history to propose a new perspective for studying the development of the American Catholic Church, termed by me as the consolidation controversies. Previous historians have focused on the development of the local parishes and the dioceses, focusing on the power conflicts between the lay trustees and the local bishops that accompanied this institutional growth. However, an often-forgotten aspect of Catholic history is the simultaneous rise of religious congregations and orders. As these communities developed, their leaders clashed with the local bishops over questions of property and authority over members of the communities. Often at the centre of these power struggles were the women religious. Rather than allowing themselves to be manipulated, women religioudemonstrated their own autonomy, navigating larger institutional politics. Should these women fail, they faced losing their place in the diocese as well as their position and vocation as women religious.     

Provincialising God: Anglicanism,Place, and the Colonisation of Australian Land

This article investigates the importance of Anglican religion and the physical structures of faith to how some believers understood their surrounds in a British settler colony. Its central figure, William Grant Broughton, was head of the Church of England in Australia during the 1830s and 1840s. At the time when the position of the Church was changing both at home and abroad, it was his responsibility to establish the physical and spiritual presence of Anglicanism throughout the colony. He faced the particular challenges of negotiating the Church's formal relationship to the land and Anglicanism's cultural contribution to settler notions of local place and community. In meeting these challenges, Broughton “provincialised God” by articulating the Anglican faith with consequences specific to his Australian context and particularly to the British colonisation of Aboriginal territory.     

The New Mexico-Centered Hispano Homeland

Like mexicano for Mexican, Hispano is a gender-neutral term that has been used increasingly since the 1960s as a substitute for the more cumbersome Spanish American. In their New Mexico-centered homeland, Hispanos adjusted to the natural environment, stamped it with their culture, and from both the natural environment and the cultural landscape created a sense of place or a homeland identity. The word in Spanish that comes closest to capturing the Hispanos' concept of their homeland is patria, which means fatherland.     

Vital Creativity: Exhibiting Beauty and Heritage in Material Culture

Museum exhibits are an important but often overlooked source of anthropological, folklore and decorative art analyses. Some exhibits are cross-cultural and focus on object types; others deal with the cultures of particular peoples. This review assesses two exhibit catalogues that deal with each of these two types: Gavin, Pierce, and Pleguezuelo's Cerámica y Cultura: The Story of Spanish and Mexican Mayólica deals with one art form and its development, and Griffith's Hecho a Mano: The Traditional Arts of Tucson's Mexican American Community documents the home arts of Mexican Americans in Tucson, Arizona during the 1990s.     

The Witches' Flying and the Spanish Inquisitors,or How to Explain (Away) the Impossible [1]

The first part of this paper presents four old Spanish explanations of the witches' flying: (1) that (with the Devil's help) they actually did fly; (2) that the experience of flying was the result of narcotic stimulation; (3) that their flying was pure imagination—methodologically demonstrated in the investigations of the Spanish inquisitor Alonso de Salazar Frías; and (4) that they fly by means of the soul. The latter, although strongly rejected by the Church, remained the most popular opinion. The second part discusses the flying of the Sicilian donni di fori [“women from outside”] of the sixteenth and seventeenth centuries. These were cunning women who served as mediators between the local community and the fairy world. On their nightly excursions “in spirit” they would enter the houses with the fairies, who bestowed their blessing on the homes. Or they would join the fairies in a sort of “white sabbath” where everything was reflective of beauty and delight. In the last part, the author describes his encounter with a contemporary Sicilian “night-goer” who claimed to be able to travel “in spirit.” In the concluding discussion, the author asserts that none of the rationalistic approaches used so far leads to a full understanding of the phenomenon. In his reconstruction of the Sicilian fairy cult, the author leaves open the possibility of out-of-the-body experiences and collective dreaming (rêve a deux) being potential explanations for the phenomenon.     

Women,Nationalism and the Philippine Revolution

Abstract. Filipino women participated actively in the Philippine Revolution (1896–1902), performing a wide range of tasks essential to sustaining the revolutionary challenge against Spanish and American imperialism. Though largely omitted from mainstream histories of the nationalist revolution, women's involvement has been recorded in several marginalised texts. However, these texts have invariably used a limiting format based on presenting biographies of outstanding women. This article suggests an alternative approach, by situating the history of revolutionary Filipino women within a comparative framework. The article outlines key ideas of feminist writers who have analysed women's participation in nationalist struggles from an international perspective. Drawing on these ideas, some new approaches to women in the Philippine Revolution are suggested.     

The Catholic Neoconservative Misreading of John Paul II's Centesimus Annus Revisited

ABSTRACT

In the twilight of the twentieth and beginning of the twenty-first century, Catholic theologians and journalists who identified as members of the neoconservative political movement crafted a narrative of John Paul II's encyclical Centesimus Annus as a representing a sea-change in Catholic social teaching. In this neoconservative reading, the Catholic Church embraced a specifically American style of late twentieth century laissez-faire capitalism. However, an examination of Centesimus Annus reveals that the text is consonant with the teaching of twentieth century popes. What is more, recent publications enable us to get a clearer view of how neoconservatives were able to craft their narrative of the encyclical.     

In search of the physical: George Adam Smith's journeys to palestine and their importance

By any standard, George Adam Smith's was a remarkable career. Having established a reputation for himself as the first minister of a new congregation of the Free Church of Scotland in the west of Aberdeen, where he consolidated his liberal evangelical pulpit between 1882 and 1892, Smith went on to become a foremost Old Testament scholar in the Free Church College in Glasgow (1892-1910) and Principal of Aberdeen University (1910-1935). More than one student of the period has linked his name with that of A.B. Davidson and W.R. Smith, succeeding them as one of Scotland's leading Old Testament scholars in the late nineteenth and early twentieth centuries.     

Ruinismo: the Catholic Church in Italy from ‘mediation culture’ to the Cultural Project

It is only seven years since Monsignor Camillo Ruini resigned from his role as President of the Italian Episcopal Conference (CEI), yet it feels much longer. The tempestuous events that marked Silvio Berlusconi's decline, on one hand, and the election of Pope Francis to the Holy See, on the other, have made such an impression on recent Italian history that seems to leave no time for reflection on what has happened over the last twenty years. This article explores how, during this time, Cardinal Ruini has re-fashioned the relations between the Catholic Church and Italian politics, following a pattern that has come to be known as ‘ruinismo’. The essay follows the development of the theological-political line of the Conference, from the “mediation” of the “Catholic Party”, the Christian Democrats (DC), to the “policy of presence” of politically committed Catholics, defined in these terms by the ecclesiastical congress in Loreto in 1985 and fully carried out under Ruini's management, with the backing of Berlusconi's governments. The aim is to establish whether and to what extent the “Ruinian” rule may be regarded as the consequence of mainstream Catholic politics of the 1980s and, equally, as a response to the cultural and political transformation brought about by the upheavals of the corruption scandals of 1989–91. Only from this long-term perspective is it possible to determine whether Ruini's exit has brought an end to ruinismo.     

Loyalty and Liturgy: Union Occupation and Religious Liberty in Wilmington,North Carolina, 1865

Examining the controversy surrounding the Union army's 1865 seizure of St James Episcopal Church in Wilmington, North Carolina, this article explores the role of churches as symbols of loyalty during the final days of the American Civil War. The Wilmington episode shows that Union commanders who targeted southern churches exposed themselves to complaints of violating shared principles of church–state separation. Commanders saw expressions of loyalty from the pulpit as essential to establishing Union authority, but the southern clergy vehemently opposed interference in church affairs. Perceiving an opportunity to reaffirm their claims to moral leadership, southern religious leaders tacitly defended the honor of the southern cause by associating it with the cause of religious liberty. In so doing, they laid the experiential and rhetorical groundwork for the discourse of southern “redemption” that played such an important role in the defeat of Reconstruction.     

The Roman Catholic Church: committed to the poor in Guatemala

The coexistence of conservative and liberation perspectives within the Roman Catholic Church still causes disagreements. However, since Vatican II, the Catholic Church in Guatemala has established a commitment to act as a church of the poor. There is tension between Guatemala's elite and the Church, which has led to the murders of Church members and the issuance of death threats to others. Although the growth of evangelical movements has caused the Church to lose influence, the Church remains committed to the poor, which places it in sharp contradistinction to neoliberalism.