Cornelius Michael Buckley, S.J. delves into Stephen Larigaudelle Dubuisson’s life, using him as the point of departure to describe the tensions among Jesuits in Maryland after the restoration of the order in 1814. A refugee of the violent slave rebellions in Haiti, where he was born, and the Terror in France, Dubuisson became a clerk in Napoleon’s personal treasury and a resident in the Tuileries. He was a member of Marie Louise’s flight in 1814 and later differed with Napoleon’s account of the fate of the lost treasury during this momentous event. The following year, giving up a promising career in the Restoration government, he entered the slave-owning Jesuits in Maryland. Ten years later, he was the priest involved in the Mattingly Miracle. After a brief tenure as Georgetown’s fourteenth president, Dubuisson spent three years in Europe advising the Jesuit general how to keep his American troops in step along the Ignatian “long black line.” During this time, he began his career as a fundraiser and propagandist for the American Church and as an unofficial, and sometimes vexing, diplomat of the general in the courts of Europe. After his return, Dubuisson served as a parish priest in Virginia, Maryland, and Pennsylvania. Elected a second time to represent the Maryland Jesuits at a meeting in Rome, he never returned to the United States and eventually became chaplain to the dashing Duke and Duchess de Montmorency Laval. Recognized as “the chief pillar of the Jesuit mission in the United States,” he died in Pau, France, during the height of the American Civil War.

How American Jesuits helped forge modern Catholicism around the world At the start of the nineteenth century, the Jesuits seemed fated for oblivion. Dissolved as a religious order in 1773 by one pope, they were restored in 1814 by another, but with only six hundred aged members. Yet a century later, the Jesuits numbered seventeen thousand men and were at the vanguard of the Catholic Church’s expansion around the world. This book traces this nineteenth-century resurgence, showing how Jesuits nurtured a Catholic modernity through a disciplined counterculture of parishes, schools, and associations. Drawing on archival materials from three continents, American Jesuits and the World tracks Jesuits who left Europe for America and Jesuits who left the United States for missionary ventures across the Pacific. Each chapter tells the story of a revealing or controversial event, including the tarring and feathering of an exiled Swiss Jesuit in Maine, the efforts of French Jesuits in Louisiana to obtain Vatican approval of a miraculous healing, and the educational efforts of American Jesuits in Manila. These stories reveal how the Jesuits not only revived their own order but made modern Catholicism more global. The result is a major contribution to modern global history and an invaluable examination of the meaning of religious liberty in a pluralistic age.

“An absolutely essential addition to the history of the Catholic Church, whose involvement in New World slavery sustained the Church and, thereby, helped to entrench enslavement in American society.”—Annette Gordon-Reed, Pulitzer Prize–winning author of The Hemingses of Monticello and On Juneteenth New York Times Book Review Editors’ Choice • Longlisted for the Andrew Carnegie Medal A BEST BOOK OF THE YEAR: The New Yorker, The New York Times Book Review, The Washington Post, Time, Chicago Public Library, Kirkus Reviews In 1838, a group of America’s most prominent Catholic priests sold 272 enslaved people to save their largest mission project, what is now Georgetown University. In this groundbreaking account, journalist, author, and professor Rachel L. Swarns follows one family through nearly two centuries of indentured servitude and enslavement to uncover the harrowing origin story of the Catholic Church in the United States. Through the saga of the Mahoney family, Swarns illustrates how the Church relied on slave labor and slave sales to sustain its operations and to help finance its expansion. The story begins with Ann Joice, a free Black woman and the matriarch of the Mahoney family. Joice sailed to Maryland in the late 1600s as an indentured servant, but her contract was burned and her freedom stolen. Her descendants, who were enslaved by Jesuit priests, passed down the story of that broken promise for centuries. One of those descendants, Harry Mahoney, saved lives and the church’s money in the War of 1812, but his children, including Louisa and Anna, were put up for sale in 1838. One daughter managed to escape, but the other was sold and shipped to Louisiana. Their descendants would remain apart until Rachel Swarns’s reporting in The New York Times finally reunited them. They would go on to join other GU272 descendants who pressed Georgetown and the Catholic Church to make amends, prodding the institutions to break new ground in the movement for reparations and reconciliation in America. Swarns’s journalism has already started a national conversation about universities with ties to slavery. The 272 tells an even bigger story, not only demonstrating how slavery fueled the growth of the American Catholic Church but also shining a light on the enslaved people whose forced labor helped to build the largest religious denomination in the nation.

The assessment in Rome of American Catholic Church’s potential and its problems began in the 1880s at the moment when the Holy See was looking for a way to overcome its political marginalization following the capture of Rome on September 20, 1870. In fact, the Vatican was transforming its world-wide religious network into a diplomatic one geared to sustain the international aims of a State that had lost its territory. Moreover, we should not underestimate the migration factor in the Italian Peninsula: the Italian diaspora was growing and Italian members of the Curia were worrying about the future of those who were flowing to the United States and other “Protestant” countries. At the same time, a number of the Vatican diplomats foresaw the shifting religious balance in North America as a result of the increase in Catholic migrants.

From Eusebio Kino to Daniel Berrigan, and from colonial New England to contemporary Seattle, Jesuits have built and disrupted institutions in ways that have fundamentally shaped the Catholic Church and American society. As Catherine O’Donnell demonstrates, Jesuits in French, Spanish, and British colonies were both evangelists and agents of empire. John Carroll envisioned an American church integrated with Protestant neighbors during the early years of the republic; nineteenth-century Jesuits, many of them immigrants, rejected Carroll’s ethos and created a distinct Catholic infrastructure of schools, colleges, and allegiances. The twentieth century involved Jesuits first in American war efforts and papal critiques of modernity, and then (in accord with the leadership of John Courtney Murray and Pedro Arrupe) in a rethinking of their relationship to modernity, to other faiths, and to earthly injustice. O’Donnell’s narrative concludes with a brief discussion of Jesuits’ declining numbers, as well as their response to their slaveholding past and involvement in clerical sexual abuse.

Darius Hubert (1823‒1893), a French-born Jesuit, made his home in Louisiana in the 1840s and served churches and schools in Grand Coteau, Baton Rouge, and New Orleans. In 1861, he pronounced a blessing at the Louisiana Secession Convention and became the first chaplain of any denomination appointed to Confederate service. Hubert served with the First Louisiana Infantry in Robert E. Lee’s Army of Northern Virginia for the entirety of the war, afterward returning to New Orleans, where he continued his ministry among veterans as a trusted pastor and comrade. One of just three full-time Catholic chaplains in Lee’s army, only Hubert returned permanently to the South after surrender. In postwar New Orleans, he was unanimously elected chaplain of the veterans of the eastern campaign and became well-known for his eloquent public prayers at memorial events, funerals of prominent figures such as Jefferson Davis, and dedications of Confederate monuments. In this first-ever biography of Hubert, Katherine Bentley Jeffrey offers a far-reaching account of his extraordinary life. Born in revolutionary France, Hubert entered the Society of Jesus as a young man and left his homeland with fellow Jesuits to join the New Orleans mission. In antebellum Louisiana, he interacted with slaves and free people of color, felt the effects of anti-Catholic and anti-Jesuit propaganda, experienced disputes and dysfunction with the trustees of his Baton Rouge church, and survived a near-fatal encounter with Know-Nothing vigilantism. As a chaplain with the Army of Northern Virginia, Hubert witnessed harrowing battles and their equally traumatic aftermath in surgeons’ tents and hospitals. After the war, he was a spiritual director, friend, mentor, and intermediary in the fractious and politically divided Crescent City, where he both honored Confederate memory and promoted reconciliation and social harmony. Hubert’s complicated and tumultuous life is notable both for its connection to the most compelling events of the era and its illumination of the complex and unexpected ways religion intersected with politics, war, and war’s repercussions.

In Crossings and Dwellings, Kyle Roberts and Stephen Schloesser, S.J., bring together essays by eighteen scholars in one of the first volumes to explore the work and experiences of Jesuits and their women religious collaborators in North America over two centuries following the Jesuit Restoration. Long dismissed as anti-liberal, anti-nationalist, and ultramontanist, restored Jesuits and their women religious collaborators are revealed to provide a useful prism for looking at some of the most important topics in modern history: immigration, nativism, urbanization, imperialism, secularization, anti-modernization, racism, feminism, and sexual reproduction. Approaching this broad range of topics from a variety of disciplinary perspectives, this volume provides a valuable contribution to an understudied period.