Gender Identities in American Catholicism contains over one hundred original documents that range temporally from the earliest days of American Catholicism to the present. These documents illustrate how gender is a prime determiner of social position in the church and in American society as a whole, and how changing attitudes to gender identities affect a community's self-understanding. These carefully selected texts show ways in which gender issues were constructed in the past and how they are reconstructed in the midst of historical developments. What may surprise many readers are the ways in which male domination was subtly challenged long before such epochal events as women's suffrage and the feminist revolution occurred. Taken together, these texts show the plurality of American Catholic ideas about gender and the tension between competing attitudes.

Gender Identities in American Catholicism contains over one hundred original documents that range temporally from the earliest days of American Catholicism to the present. These documents illustrate how gender is a prime determiner of social position in the church and in American society as a whole, and how changing attitudes to gender identities affect a community's self-understanding. These carefully selected texts show ways in which gender issues were constructed in the past and how they are reconstructed in the midst of historical developments. What may surprise many readers are the ways in which male domination was subtly challenged long before such epochal events as women's suffrage and the feminist revolution occurred. Taken together, these texts show the plurality of American Catholic ideas about gender and the tension between competing attitudes.

"Cummings highlights four women: Chicago-based journalist Margaret Buchanan Sullivan; Sister Julia McGroarty, SND, founder of Trinity College in Washington, D.C., one of the first Catholic women's colleges; Philadelphia educator Sister Assisium McEvoy, SSJ; and Katherine Eleanor Conway, a Boston editor, public figure, and antisuffragist. Cummings uses each woman's story to explore how debates over Catholic identity were intertwined with the renegotiation of American gender roles. By examining female power within Catholic religious communities and organizations, she challenges the widespread assumption that women who were faithful members of a patriarchal church were incapable of pathbreaking work on behalf of women.".

How much do American Catholics still identify with the Catholic Church? Do they agree with the Church's teachings, and how often do they participate in its sacraments? What do they think it takes to be a good Catholic? What do they consider to be the Church's core teachings? How do they believe issues of faith and morals should be decided: by the hierarchy, the laity, or some combination of the two? How are they coping with the priest shortage, and what do they believe the Church should do to solve the problem? How do they feel about social issues such as capital punishment and increased military spending? In American Catholics, four distinguished sociologists use national surveys from 1999, 1993, and 1987 to examine these issues. They show that Catholics' beliefs and practices are changing. They also demonstrate how differences in gender, generation, and commitment to the Church influence attitudes on all of these issues. Balanced and clear, filled with useful tables and charts, and unique in its ability to compare results over time, American Catholics makes essential reading for anyone interested in the future of Catholicism in the United States.

Provides a concise yet comprehensive guide to understanding the complexity and diversity of the American Catholic experience.

American Catholics in Transition reports on five surveys carried out at six year intervals over a period of 25 years, from 1987 to 2011. The surveys are national probability samples of American Catholics, age 18 and older, now including four generations of Catholics. Over these twenty five years, the authors have found significant changes in Catholics’ attitudes and behavior as well as many enduring trends in the explanation of Catholic identity. Generational change helps explain many of the differences. Many millennial Catholics continue to remain committed to and active in the Church, but there are some interesting patterns of difference within this generation. Hispanic Catholics are more likely than their non-Hispanic peers to emphasize social justice issues such as immigration reform and concern for the poor; and while Hispanic millennial women are the most committed to the Church, non-Hispanic millennial women are the least committed to Catholicism. In this fifth book in the series, the authors expand on the topics that were introduced in the first four editions. The authors are able to point to dramatic changes in and across generations and gender, especially regarding Catholic identity, commitment, parish life, and church authority. William V. D’Antonio, Michele Dillon, and Mary L. Gautier provide timely information pertaining to Catholics’ views regarding current pressing issues in the Church, such as the priest shortage and alternative liturgical arrangements and same-sex marriage. The authors, also, provides the first full portrayal of how the growing numbers of Hispanic Catholics in the U.S. are changing the Church.

Following World War II, millions of U.S. Catholics were poised to attain the American dream, while at Vatican Council II, the liberal vision of the church seemed finally to triumph. Yet by the end of the twentieth century, American Catholicism was in crisis, plagued by grave ideological divisions; a dwindling pool of priests, nuns, and monks; and declining financial resources. What went wrong? In Tracing the Sign of the Cross, Marian Ronan identifies the roots of this crisis in an inability on the part of American Catholics to mourn a variety of losses suffered in the last third of the twentieth century. Drawing on the work of four writers with distinctively Catholic imaginations, Ronan argues that endless battles over sexuality and gender in particular have kept American Catholics from confronting these losses, thus jeopardizing the future of Catholicism. The writings of James Carroll, the archetypal liberal American Catholic, form the basis of Ronan's exploration of the church in the decades following Vatican II. Carroll's writings, especially his memoir, An American Requiem, seem to embody the very engagement with loss Ronan calls for-yet a highly gendered pattern of resistance to mourning emerges throughout Carroll's writing. Ronan discerns a similar Catholic "inability to mourn" in the early works of the novelist Mary Gordon, the feminist philosopher of science Donna Haraway, and the essayist Richard Rodriguez. While Gordon's characters gradually engage their profound losses, Haraway's female cyborg dons a crown of thorns, and Rodriguez confronts his own gay/brown identity-contributing in all cases to a new and chastened vision of the church. Framed by the author's own personal experience, Tracing the Sign of the Cross is an intimate and persuasive account of Catholic possibility in a postmodern world.