Catholics in the Old South: essays on church and culture.
Catholics in the Old South A Book Review by J.C. Sullivan Randall M. Miller and Jon L. Wakelyn have edited a score of essays dealing with a number of issues that affected Catholic life in the American South, a topic that heretofore has received no historical attention in mainstream literary life. Gathering from a multitude of little-known.
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Ralph E. Luker; Catholics in the Old South: Essays on Church and Culture. Ed. by Randall M. Miller and Jon L. Wakelyn. (Macon, Ga.: Mercer University Press, 19.
Monastic Matrix: A scholarly resource for the study of women's religious communities from 400 to 1600 CE; Monastic Matrix is an ongoing collaborative effort by an international group of scholars of medieval history, religion, history of art, archaeology, religion, and other disciplines, as well as librarians and experts in computer technology.
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Evangelical Protestant groups have dominated religious life in the South since the early nineteenth century. Even as the conservative Protestantism typically associated with the South has risen in social and political prominence throughout the United States in recent decades, however, religious culture in the South itself has grown increasingly diverse.
The Catholics of Louisville, Kentucky, came together in 1830 to lay the cornerstone for a new church. The ceremony drew bishops from across the country and symb.
The Catholic Church in South Korea has seen significant growth in recent years, increasing its membership by from 7.9% of the population to 11% over the past twenty years. At the end of 2017 there were 5,813,770 Catholics in South Korea — 11.0% of the population. In 2017, the Church grew by 1.3%, with over 75,000 adult baptisms.
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This historiographical problem is elaborated in: Randall Miller and Jon Wakelyn, eds. Catholics in the Old South: Essays on Church and Culture (Macon: Mercer University Press, 1983). 3. Dave Chappell, A Stone of Hope: Prophetic Religion and the Death of Jim Crow (Chapel Hill: University of North Carolina Press, 2004). 4. James B. Bennett.
In asserting themselves in this way—as well as in other ways that involved the convent’s finances and the non-educational services the sisters would supply (or were expected to supply) to the city—the Ursuline nuns of New Orleans morphed into New World Catholics who challenged not just the gender norms that dominated their church in the Old World, but also—as Clark points out in her.
