A twenty-fifth anniversary edition of Robert A. Orsi's classic study of popular religion in Italian Harlem. In a new preface, Orsi discusses significant shifts in the field of religious history and calls for new ways of empirically studying divine presences in human life. "The Madonna of 115th Street has over the last quarter century become a classic of American religious history. There are few books that I have enjoyed teaching more over the years and even fewer that have taught me as much about American Catholic history."—Leigh E. Schmidt, author of Hearing Things: Religion, Illusion, and the American Enlightenment

Annotation In a masterful evocation of Italian Harlem and the men and women who lived there, Robert Orsi examines how the annual festa of the Madonna of 115th Street both influenced and reflected the lives of the celebrants. His prize-winning book offers a new perspective on lived religion, the place of religion in the everyday lives of men, women, and children, the experiences of immigration and community formation, and American Catholicism. This edition includes a new introduction by the author that outlines both the changes that Italian Harlem has undergone in recent years and significant shifts in the field of religious history. Copyright © Libri GmbH. All rights reserved.

A Choice Outstanding Academic Title of the Year Beginning with metaphysical debates in the sixteenth century over the nature of Christ’s presence in the host, the distinguished historian and scholar of religion Robert Orsi imagines an alternative to the future of religion that early moderns proclaimed was inevitable. “Orsi’s evoking of the full reality of the holy in the world is extremely moving, shot through with wonder and horror.” —Caroline Walker Bynum, Common Knowledge “This is a meticulously researched, humane, and deeply challenging book. The men and women studied in this book do not belong to ‘a world we have lost.’ They belong to a world we have lost sight of.” —Peter Brown, Princeton University “[A] brilliant, theologically sophisticated exploration of the Catholic experience of God’s presence through the material world... On every level—from its sympathetic, honest, and sometimes moving ethnography to its astute analytical observations—this book is a scholarly masterpiece.” —A. W. Klink, Choice “Orsi recaptures God’s breaking into the world ... The book does an excellent job of explaining both the difficulties and values inherent in recognizing God in the world.” —Publishers Weekly “This book is classic Orsi: careful, layered, humane, and subtle...a thought-provoking, expertly arranged tour of precisely those abundant, excessive phenomena which scholars have historically found so difficult to think.” —Sonja Anderson, Reading Religion

St. Jude, patron saint of hopeless causes, is the most popular saint of the American Catholic laity, particularly among women. This fascinating book describes how the cult of St. Jude originated in 1929, traces the rise in Jude's popularity over the next decades, and investigates the circumstances that led so many Catholic women to feel hopeless and to turn to St. Jude for help. Robert A. Orsi tells us that the women who were drawn to St. Jude--daughters and granddaughters of immigrants from southern and eastern Europe and Ireland--were the first generations of Catholic women to make lives for themselves outside of their ethnic enclaves. Orsi explores the ambitions and dilemmas of these women as they dealt with the pressures of the Depression and the Second World War, made modern marriages for themselves, entered the workplace, took care of relatives in their old neighborhoods, and raised children in circumstances very different from those of their mothers and grandmothers. Drawing on testimonies written in the periodicals devoted to St. Jude and on interviews with women who felt their lives were changed by St. Jude's intervention, Orsi shows how devotion to St. Jude enabled these women to negotiate their way amid the conflicting expectations of their two cultures--American and Catholic.

Between Heaven and Earth explores the relationships men, women, and children have formed with the Virgin Mary and the saints in twentieth-century American Catholic history, and reflects, more broadly, on how people live in the company of sacred figures and how these relationships shape the ties between people on earth. In this boldly argued and beautifully written book, Robert Orsi also considers how scholars of religion occupy the ground in between belief and analysis, faith and scholarship. Orsi infuses his analysis with an autobiographical voice steeped in his own Italian-American Catholic background--from the devotion of his uncle Sal, who had cerebral palsy, to a "crippled saint," Margaret of Castello; to the bond of his Tuscan grandmother with Saint Gemma Galgani. Religion exists not as a medium of making meanings, Orsi maintains, but as a network of relationships between heaven and earth involving people of all ages as well as the many sacred figures they hold dear. Orsi argues that modern academic theorizing about religion has long sanctioned dubious distinctions between "good" or "real" religious expression on the one hand and "bad" or "bogus" religion on the other, which marginalize these everyday relationships with sacred figures. This book is a brilliant critical inquiry into the lives that people make, for better or worse, between heaven and earth, and into the ways scholars of religion could better study of these worlds.

"This book concerns a cohort of ultra-orthodox Jews based in the greater New York area who, while retaining membership and close familial and other ties with their strictly observant communities, seek out secular knowledge about the world on the down low (so to speak), both online and via in-person encounters. Ayala Fader conducted her ethnographic research in these rarified social circles for years, developing relationships of trust with the mostly young married men and women who have taken to clandestine methods to find alternative social spaces in which to question what it means to be ethical and what a life of self-fulfillment looks like. Fader's book reveals the stresses and strains that such "double-lifers" experience, including the difficulty these life choices inject into relationships with wives, husbands, and one's children. Not all of these "double-lifers" become atheists. Fader's interlocutors can be placed on a broad spectrum ranging from religiously observant but open-minded at one end to atheism on the other. The rabbinical leadership of these ultra-orthodox communities are well aware of this phenomenon and of how unfiltered internet access makes such alternative forms of seeking an ever-present temptation. (Some ultra-orthodox rabbis have been sounding the alarm for years, claiming that the internet represents more of a threat to community survival today than the Holocaust did in the last century.) Fader's book examines the institutional responses of ultra-orthodox communities to the double-lifers. These include what is typically referred to as a Torah-based type of "religious therapy" conducted by trained members of these communities who as therapists and "life coaches" blend elements of modern psychiatry with ultra-orthodoxy and "treat" troubling, potentially life-altering doubt and skepticism as symptoms of underlying emotional pathology"--

In light of the curious compulsion to stress Protestant dominance in America's past, this book takes an unorthodox look at religious history in America. Rather than focusing on the usual mainstream Protestant churches--Episcopal, Congregationalist, Methodist, Baptist, and Lutheran--Moore instead turns his attention to the equally important "outsiders" in the American religious experience and tests the realities of American religious pluralism against their history in America. Through separate but interrelated chapters on seven influential groups of "outsiders"--the Mormons, Catholics, Jews, Christian Scientists, Millennialists, 20th-century Protestant Fundamentalists, and the African-American churches--Moore shows that what was going on in mainstream churches may not have been the "normal" religious experience at all, and that many of these "outside" groups embodied values that were, in fact, quintessentially American.