Special Collections at The Catholic University of America in Washington, D.C., is happy to announce the receipt in September of the donation of eight small collections of Pro-Life archival materials from The Sisters of Life of New York City. While the Sisters decided to donate the bulk of their archives, centered on the Joseph Stanton Papers, to Harvard’s Schlesinger Women’s History Library, it is nevertheless gratifying for Catholic University to host at least a portion of this valuable archive dedicated to an issue of vital importance to the American Catholic Church.
The Sisters of Life are a uniquely American, Roman Catholic religious institute, following the Augustinian rule. It is both a contemplative and active religious community, dedicated to the promotion of pro-life causes. Their abbreviation S.V. stands for Sorores Vitae, which is the Latin version of their name. They were founded under the auspices of John O’Connor (1920-2000), the Cardinal-Archbishop of New York in 1991, when eight women gathered in New York to begin the new community. Since then, they have grown to over a hundred Sisters from across the globe, in the United States, Canada, Australia, New Zealand, Ireland, Spain, and the Philippines. They have also expanded missions from their birthplace in New York beyond to Denver, Stamford, Philadelphia, Washington, and Toronto.
The new collections at Catholic University total fifty-one boxes, over sixty linear feet, covering the 1970s to 2000. They include the Abortion Parental Consent Legal Research Case Files from the University of St. Thomas Law School, the Center for the Rights of the Terminally Ill Collection, The Long Island Grass Roots Pro-Life Collection, March for Life Memorabilia, National Right to Life News Complete Collection, Natural Family Planning Archival Collection, Pro-Life Movement Newsletters and Periodicals, and various rare Catholic and other periodicals.
Each of these collections will be processed, primarily by student workers and practicum volunteers, to create online finding aids (inventories), joining those presently on the Special Collections website.(1) We also plan to craft a Pro-life research guide to the related materials. For more information on these and other collections, including another order of homegrown sisters, please contact us at https://libraries.catholic.edu/special-collections/archives/about/contact-us.html
(1) Special thanks to Brandi Marulli, both for visiting the Sisters of Life in person in 2020 to assess their records, and for her help with this blog post.
Born in 1896, Keenan was the eldest of eight children. He left school at an early age to help support his family after his father was injured and he became an electrician by trade. He participated in the labor movement in Chicago, beginning with the International Brotherhood of Electrical Workers’ (IBEW) Local 134 in 1914, and then from 1937 as Secretary of the Chicago Federation of Labor. In 1940, he moved to Washington, DC, to work with President Franklin Roosevelt’s National Defense Advisory Commission to mobilize national defense in the face of Hitler’s European onslaught. He eventually became the Vice Chairman for Labor of the War Production Board, 1943-1945, where he worked effectively to stabilize industrial relations in the construction field and to halt strikes and work stoppages while arbitration agreements were conducted. He served in postwar Germany, 1945-1948, as both an advisor to American commander General Lucius D. Clay and as President Truman’s special coordinator between labor and industry for reorganizing trade unions.
Keenan returned home for the 1948 elections where he was first director of the League for Political Education where he was credited with an important role in Truman’s upset victory over Thomas Dewey. He later served as labor’s campaign liaison with presidents John F. Kennedy (1960) and Lyndon B. Johnson (1964), Vice President Hubert Humphrey (1968), and Senator George McGovern (1972). He served as first Secretary of the Building and Construction Trades Department of the American Federation of Labor (AFL), 1951-1954, and IBEW International Secretary, 1954-1976. He was a key friend and advisor to George Meany when the latter merged the rival AFL and CIO into one organization in 1955 and Keenan served thereafter as Vice President and Executive Council member of the combined AFL-CIO.
Keenan was an active Catholic layman and was honored with the papal medal, Pro Ecclesia et Pontifice Award, in 1973 and an honorary doctorate from The Catholic University of America (CUA) in 1974. For the latter, Catholic University stated “Like his patron and fellow craftsman, Joseph the Carpenter, he richly deserves the title ‘Justus Vir.’” He was also a recipient of the Medal of Merit and Medal of Freedom by President Harry S. Truman for World War II services. Keenan was known to support civil rights organizations and helped found the Joint Action in Community Service (JACS), the political organization behind Jobs Corps that trained millions of disadvantaged, including minorities, for employment.  He was also devoted to the State of Israel. He was married three times, first to Ethel Fosburg, by which they had son Joseph Jr; second to Mytle Fox, whose son John was adopted by Keenan; and third to Jeffie Hennessy. His burial mass in 1988 was held at Holy Name Cathedral in Chicago. For more information on Keenan, see his papers at Catholic University and a 1971 oral history transcript at the Harry Truman Library.
 Francis X. Gannon. Joseph D. Keenan, Labor’s Ambassador in War and Peace. Lanham, New York, and London: University Press of America, 1984, p. 155.
Primarily known as a portrait painter in Milwaukee, Bernard Isaac Durward (1817-1902), was a native of Montrose, Scotland In addition to portraits, he also painted numerous religious subjects and still life paintings as well as creating several altar pieces for churches in the Milwaukee area. He also became known for his poetry. His volume of poetry, Cristofero Colombo (1889), was celebrated at the 1893 World’s Fair at Chicago as the “best original and extended epic yet written in this land.” Additionally, he was a collector, having acquired a number of works for his gallery at Durward’s Glen from other Wisconsin artists of the time. Bernard’s son, Charles Durward (1844-1875), was also a painter, especially of religious scenes and sites in Europe.
The youngest of five children, Bernard’s father died when he was an infant and the family struggled financially. He had to work as a youngster, becoming a shepherd boy in the Grampian Hills at age 8 and apprenticed to become a shoemaker at 12 to James Horne who also provided instruction in reading and writing. Bernard’s introduction to art was through the imitation of the works of others, which he sought to replicate in watercolor and crayon. He later became adept with the use of oils. He married Margaret Hillyard in 1842 and briefly settled in England where their sons Bernard Jr. and Charles were born in 1844. In 1845 the young artist embarked with his wife and two children on a one month ocean voyage across the Atlantic and made his way by the Erie Canal and the Great Lakes to Milwaukee, Wisconsin, where Bernard’s uncle Martin lived. After a short lived attempt to homestead in Dodge County near Neosho, the Durwards moved back to Milwaukee where they eventually had an original home built called the ‘Octagon House’ on the land now called Gordon Park. Bernard became a successful portrait painter, with his subjects being many of Milwaukee’s elite, including Solomon Juneau and Bishop John Henni, the first Bishop of Milwaukee, who would influence Bernard to convert to Catholicism in 1853.
Bernard also had literary success as fifty of his short poems were printed in the Milwaukee Sentinel, the Crayon of New York, and the Leader of St. Louis. His poem, May (1855), won special praise while his most famous was St. Mary’s of the Pines, written during the Civil War. When St. Francis Seminary in Milwaukee opened in 1856 he joined the faculty teaching English and elocution. He also taught painting to the School Sister of Notre Dame in Milwaukee. In 1862, the Durward family moved for a final time to the Baraboo Hills at a place they called ‘Durward’s Glen.’ Bernard sought the contemplative solitude of nature to inspire his religious art though as he aged he focused more on writing and poetry. He continued to support his family through painting commissions and teaching at the seminary until his death. Besides Charles, his other children included Bernard Jr. (1843-1855); two who became priests, John (1847-1918) and James (1851-1933); musician and writer, Wilfred (1857-1927); farmer, Andrew (1861-1926); and two daughters, Emma (1850-1852), and Mary Thecla (1863-1946), the only one born at the Glen.
Charles Durward was baptized a Roman Catholic in 1853 and attended St. Francis School. He traveled to Europe, where he painted Chester Cathedral from St. John’s Priory Window, Immaculate Conception of Our Lady of Lourdes, St. Charles Borromeo, the Madonna of the Sleep, and the Stable of Bethlehem. He later purchased six acres from his father and built a small home (later a guest house of the Order of St. Camillus) where he painted Madonna del Colombo and Stations in 1874, shortly before his untimely death due to eating the poisonous water hemlock plant. He was buried at St. Mary of the Pines. This artistic family was summed up “as eccentric, a reputation which was not diminished when the son, Charles, also began to paint and erected in the glen a studio and gallery for the quiet pursuit of religious art. These unusual proceedings, coupled with the ritualistic devotion of the family members toward one another (referring to each other as ‘the Artistic Brother,’ ‘the Poet Father,’ etc), were not calculated to bring art very close to the interests of the farmer natives.”(5) The bulk of the Durward Collection now resides in the Museum section of Special Collections at The Catholic University of America in Washington D.C. Father John Durward had visited Catholic in 1909, striking up a friendship with Rector, Thomas J. Shahan. Subsequently, the initial donation of three paintings was made in 1919 by the John Durward Estate, and two of these, Madonna of the Dove and Madonna of the Sleep, are prominently displayed on campus. A further, substantial donation of 41 paintings was made in 2007 by the Order of St. Camillus. It is also of note that four of the paintings were returned to Catholic University in 2021 after being on long term loan to the Museum of Wisconsin Art.
(1) NMC 19, A framed oil painting, 30 by 38 inches.
(2) Mary Grace Terry. The Story of Durward’s Glen. Order of St. Camillus, 1958, p. 7.
(3) A framed oil painting by Bernard I. Durward, 24 x 35.5 inches. NMC 1163
(4) Terry, p. 31.
(5) Porter Butts. Art in Wisconsin. (1936), p. 78.
(6) A framed oil painting by Bernard I. Durward, 16.25 x 18.75 inches. NMC 1154
Special Collections, including the Rare Books Department, like the rest of the world, is emerging from the shadow of the COVID Pandemic. Fortunately, we were able to acquire new books and related materials during the vicissitudes of 2020, which we reported on in a November blog post, and are pleased to announce further significant purchases during 2021 from reputable dealers to grow our collections.
The first item is a work reflecting the response of English Catholics to persecution in their homeland. It is a English Recusant’s Prayer Book titled ‘Exercitium hebdomadarium, collectore Ioanne Wilsono sacerdote Anglo; in gratiam piorum Catholicorum’ from 1630 bound along with a Book of Hours titled ‘Officium passionis Iesu Christi ex oraculis prophetarum desumptum’ originally published in 1621. This pocket prayer book was compiled by Jesuit priest John Wilson, who managed the English College Press at St. Omer. The two books were edited by Wilson and printed in the same typographic format at Antwerp at the Plantin Press of Balthasar Moretus. Both parts include Flemish Baroque engravings in the style of Antoine Wierix, including the second part with a series of nearly a dozen scenes showing the Passion of the Christ. (1) Both editions are considered scares and this second edition was purchased from Samuel Gedge Books of England.
The second item is a book related to the Jansenist Heresy, primarily active in France, which emphasized original sin, divine grace, and predestination. It is titled ‘L’Histoire de Jansenius et de Saint-Siran’ and was published in Brussels, ca. 1695, anonymously, due to its scurrilous content regarding an imaginary dialogue between Cornelius Jansen and the Abbe de Saint-Cyran in a supposed conference about 1620 at the Bourgfontaine Monastery with a plot to overthrow the established church. The latter had introduced Jansen’s doctrine into France, in particular among the nuns of Port-Royal. This rare sole edition is 192 pages, bound in contemporary calf, with the joints and spine a little chipped. It also has a stamp on the blank flyleaf of an English boarding school of St. Edmund’s College, Ware, and was purchased by Catholic U. from Inlibris of Vienna (2).
The third item is as much artifact as publication and a unique addition to our materials related to Latin America titled ‘Calendario Dispuesto por Don Mariano Joseph de Zuniga y Ontiveros Agrimensor por S. M. (Q. D. G.) Para el Ano del Senor de 1815 Los Seis Meses Primeros.’ It is the only edition of an 1815 colonial Mexican sheet almanac by Mariana Jose de Zuniga y Ontiveros, published in 1814 in Mexico City the last of the pre-Independence Zuniga dynasty of Mexican printers. The almanac records eclipses and other celestial events, lunar phases, meteorological predictions, astrological data, feast days, and key moments in the Catholic calendar. It is printed in seven columns within a typographic border on each side and includes small woodcuts of the Virgin of Guadeloupe and San Felipe de Jesús. Similar to European almanacs, Mexican almanacs were printed in the months preceding the forthcoming year. Zúñiga was a mathematician, land surveyor, and member of the Royal Board of Charity of Mexico. The only other year of this type of sheet or series is the 1805 edition held at the University of Texas at Sah Antonio. (3) The Catholic University almanac was purchased from William Cotter Books of Austin, Texas.
The final item is a significant addition to our growing body of Anti-Catholic materials and is titled a ‘Manuscript Sermon Preached by the Minister of Trinity Church in San Francisco in 1856 on Hebrews XIII: “We have an Altar whereof they have no right to eat those who serve the Tabernacle.”’ It is a firebrand sermon preached in 1856 in San Francisco at the Trinity Episcopal Church by the Reverend Stephen Chipman Thrall. He was the third rector of Trinity Church, 1856-1862, and the biblical text is the stimulus for his assault on what he considered the blasphemous dogma of the Roman Catholic Church (4). It is a nineteen page, 8 ½ by 13 ½ inch, ink manuscript on blank versos of forms from the Custom House Collector’s Office, written in a contemporary hand and purchased from David Lessor Books of Connecticut.
These four new acquisitions, covering three continents and three centuries, are a further enhancement to the diverse Special Collections at Catholic University. We hope to post further updates regarding acquisitions as well as conservation work before the end of 2021. Please contact us with any questions.
(1) Samuel Gedge Ltd, Norwich, England, Catalog 30, 2020, p. 23.
(2) Thanks to David Rueger of Antiquariat Inlibris.
Morris J. MacGregor (1931–2018), who died three years ago this month, was a native Washingtonian and an alumnus of The Catholic University of America. Over his lifetime he served both his country and his church; as a dedicated and fearless historian, he documented the tangled record of both the United States Army and the Roman Catholic Church on the tortured subject of race relations. I was acquainted with him first and foremost in my capacity as an archivist who provided him access to primary source materials for his research and writing. But he was also a friend who mentored me in my own historical writings and who gave me very sage advice at a crucial time on how best to face my wife’s terminal cancer prognosis.
MacGregor was born on October 11, 1931 in Washington, D.C. to Morris J. MacGregor, Sr. (1903–1979), a paper salesman, and Lauretta Cleary MacGregor, a homemaker. He grew up in nearby Silver Spring, Maryland, and attended the now defunct Catholic boy’s school at Mackin, the old St. Paul’s Academy, in Northwest Washington. He earned his bachelor’s in 1953 and his master’s in 1955, both in History, from Catholic University, and also studied at Johns Hopkins University, 1955–1959, and the University of Paris on a Fulbright Scholarship, 1960–1961. He was an affiliate of the U.S. Army Center of Military History in Washington, D.C., 1959–1960. He then served as an historian of the Historical Office of the Joint Chiefs of Staff in Washington, 1960–1966, then as Acting Chief Historian of the U.S. Army Center of Military History, 1966–1991.
One of his books, The Integration of the Armed Services, 1940–1965 (1981), received a commendation from then-Secretary of Defense Caspar Weinberg and is still considered an authoritative account of this sensitive subject. In it, MacGregor addresses how the military moved from reluctant inclusion of a few African Americans to their routine acceptance in a racially integrated establishment. This process was, he argues, part of the larger response to the civil rights movement that challenged racial injustices deeply embedded in American society. MacGregor’s book also explores the practical dimensions of integration, showing how the equal treatment of all personnel served the need for military efficiency. His other military studies include two edited works with Bernard Nalty—the 13-volume Blacks in the Armed Forces (1977) and Blacks in the Military: Essential Documents (1981)—as well as Soldier Statemen of the Constitution (1987), co-authored with Robert K. Wright, and The United States Army in World War II: Reader’s Guide (1992), co-authored with Richard D. Adamczyk.
A practicing Catholic, MacGregor authored several books on American Catholic History, including The History of the John Carroll Society, 1951–2001 (2001), published by the John Carroll Society in Washington, D.C., and three published by Catholic University Press. The first was A Parish for the Federal City: St. Patrick’s in Washington, 1794–1994 (1994). St. Patrick’s is the oldest Roman Catholic parish in Washington, D.C., witnessing the city’s evolution from a struggling community into a world capital. As Washington’s mother church, MacGregor argues it transcended the usual responsibilities of an American parish; its diverse congregation has been pivotal in shaping both national policies and the history of the Catholic Church in the United States. The second was The Emergence of a Black Catholic Community: St. Augustine’s in Washington (1999), which presented in detail the history of race relations in church and state since the founding of the Federal City. MacGregor relates St. Augustine’s from its beginning as a modest chapel and school to its development as one of the city’s most active churches. Its congregation has included many of the intellectual and social elite of African American society as well as poor immigrant newcomers contending with urban life. The third was Steadfast in the Faith: The Life of Patrick Cardinal O’Boyle (2006), an account of the churchman responsible for the racial integration of D.C. Catholic Schools as well as a driving force in Catholic Charities.
MacGregor was a member for many years of the Catholic Historical Society of Washington, D.C., serving as co-editor and contributor, along with friend and fellow Catholic University alum Rev. Paul Liston, of the Society’s quarterly glossy magazine, Potomac Catholic Heritage (previously the Society’s Newsletter), 2005–2015. Issues of the publication are archived in the Special Collections at Catholic University along with many records that were central to MacGregor’s research on the American Catholic Church, especially in relation to African Americans (see our research guide on African American History Resources).
March is Women’s History Month, so why not celebrate a pioneering woman who was an historian: Catherine Ann Cline, distinguished scholar of Great Britain in the twentieth century and former chair of the History Department at The Catholic University of America in Washington, D.C. She was especially interested in the rise of the British Labour Party and the roots of the British appeasement of Fascism in the wake of the controversial Treaty of Versailles that ended the First World War. Cline was also a gifted teacher of erudition who mentored many students as well as being a lover of the arts. Her archival papers are among those of many notable History department faculty along with those from other disciplines at Catholic University housed in Special Collections.
Cline was born on July 27, 1927 in West Springfield, Massachusetts, to Daniel E. Cline and Agnes Howard. She earned a B.A. from Smith College in 1948, an M.A. from Columbia University in 1950, and a Ph.D. from Bryn Mawr College, where she worked with Felix Gilbert. She taught at a number of universities between 1953 and 1968: Smith College, St. Mary’s College of Indiana, and Notre Dame College of Staten Island. In 1968, Cline became an associate professor of history at Catholic University and rose to full Professor in 1974. She served as Chair of the History Department from 1973 to 1976 and again from 1979 to 1982. Noted for her integrity, and in recognition of her long service to Catholic U she was awarded the Papal Benemerenti Medal on April 10, 1995, Catholic U’s Founders Day. She continued teaching at CUA until her death in 2006 after a long illness.
Cline was an expert in modern British history, especially the early twentieth century and the rise of the Labour Party. She was the author of the book Recruits to Labour: The British Labour Party, 1914-1931 (1963). It was an innovative prosopography of nearly seventy political converts in the era of the First World War who reshaped Labour’s domestic and foreign policy in the postwar environment. Cline’s second book, E. D. Morel, 1873–1924, The Strategies of Protest (1981), is an authoritative political biography of an outspoken reformer who demanded democratic control over British diplomacy. He was jailed during the war by the British government for his anti-war activism. Morel is also notable for defeating Winston Churchill in the 1922 Parliamentary election, taking Churchill’s Scottish seat in Dundee and effectively knocking Churchill out of the Liberal Party. Churchill only found has way back into Parliament later as a Conservative.
Cline’s third area of research, published in articles in The Journal of Modern History and Albion and presented in papers at scholarly conferences, examined British public opinion and the Treaty of Versailles. Seeking the roots of British appeasement, she uncovered ways that British elites promoted a negative view of the peace treaty and their impact on interwar diplomacy. She also wrote numerous articles and book reviews for the American Historical Review, Catholic Historical Review, and Church History. Additionally, she was a research fellow of the American Philosophical Society and a member of the Faculty Seminar on African History at Columbia University as well as a member of the American Historical Association, the American Catholic Historical Association, and the Conference Group on British Studies. She served on several prize committees of these organizations.
Her former colleague and distinguished professor of British history in his own right, Dr. Lawrence Poos, described Cline as:
“Cathy Cline was instrumental in my being hired as a faculty member in the History Department, and what I remember of my first impression of her is what remained throughout her career here and after her retirement: personally and professionally she was gracious, in an old school sense (and I mean that as a most sincere compliment). Even when she was strongly opposed to something, she would find the right occasion to make her opinions clear in the proper setting. She was also famous for the New Year’s breakfast (really, brunch) she hosted in her apartment each year, in homage (so we always understood) to the famous salon-style breakfasts and conversations of Victorian Prime Minister William Gladstone.”
In conclusion, while I only met her briefly a few times on campus, I was most impressed by her first published work, before she emerged as a scholar of modern Britain, which was an excellent 1952 article  on the coal fields of eastern Pennsylvania, a subject near and dear to my heart. It always struck me that the gain to British labour history was a loss to American labor history!
 Carole Fink, February 1, 2006. American Historical Association web site- https://www.historians.org/publications-and-directories/perspectives-on-history/february-2006/in-memoriam-catherine-ann-cline
A few years back our blog featured covers for New Year’s editions from the digital version of our Young Catholic Messenger collection. It was a premier title from Catholic publisher, George Pflaum, located in Dayton, Ohio, between the years 1885 to 1970. In the nineteenth century, Protestant Americans were not very welcoming to the millions of newly arriving Catholics. By the 1880s, these immigrants created a network of parish and parochial schools which taught their own religion and culture. Catholic schooling naturally necessitated having a Catholic educational publishing system. Pflaum, being a pioneer publisher in this field, produced the Young Catholic Messenger, the Junior Catholic Messenger, Our Little Messenger, and, following later the Treasure Chest of Fun and Fact comic book, from 1946 to 1970.
In celebration of Christmas, please see highlights and select examples of YCM Christmas covers culled from several key decades during its existence. The first, created in 1891, featured both a poem and an engraving. Philadelphian author, Eleanor C. Donnelly (1838-1917), was a well-known Catholic writer of her time and created the poem ‘The Babe of Bethlehem.’ Known as ‘The Poet of the Pure Soul,’ she was quite prolific, having over thirty books and pamphlets, and hundreds of poems to her name. She also edited a magazine called Our Lady of Good Counsel, as well as The Catholic Standard and Times, the weekly Philadelphia diocesan newspaper. A collection of her works is held by Villanova University. The engraving, by O. Weimar, depicts sleeping children exhausted from playing with their presents while protected by angels.
The second cover, published in 1909, is in much the same vein as that of the one nearly twenty years earlier, consisting of both a poem and a painting. This poem, titled ‘Happy Christmas’ is relatively unknown. The painting is a work created by William Dobson (1817-1898), the English painter known for his religious scenes. Not only was he associated with the Royal Academy and the Royal Watercolour Society, he also spent time on artistic pursuits in Germany, France, and Italy. The third cover, created in 1935, presents ‘The Carol of a Star,’ by Alice C. Clark, and is illustrated with a ring of various related scenes from the first Christmas, while the fourth and final cover, dated from 1965, reflects the turmoil that existed during the 1960s. The theme pertains to the Biblical question that asks if there is room at the end for weary travelers. This contemporary rendition connects the cover art with a short story about the plight of refugees arriving from totalitarian communist regimes like Cuba and Vietnam.
Rare Books was formally added to Special Collections in May 2019, joining the University Archives, Museum, and Manuscripts, also known as the American Catholic History Research Collection. New acquisitions have been a challenge while operating in a climate of budget and staff limits even before the onset of the COVID Crisis. However, we are pleased to report on four recent notable arrivals. Purchasing rare books, including pamphlets, is not a matter to be taken lightly. Several factors have to be accounted for, such as the reputation of the seller, price and provenance of the item, as well as whether the item has already been digitized or is available in print copies from other libraries. While the Rare Books collection at Catholic University is strong in many subject areas, we are looking to expand our Anti-Catholic literature, the Catholic Apologetics defending the Faith, and acquire more Spanish and indigenous language items from both North and South America.
The first of the aforementioned acquisitions is a sermon pamphlet obtained in October 2019 from David Lesser of Fine Antiquarian Books in Woodbridge, Connecticut. Titled ‘A Sermon Preached in the Church of St. Augustine, in Philadelphia, on the 31st of May, 1829, at A Solemn, Religious Thanksgiving to Almighty God for the Emancipation of The Catholics of Great Britain and Ireland.’ By the Rev. John Hughes. Spanning 28 pages, it is in good condition and only lightly foxed. Born in Ireland, John Joseph Hughes became the fourth Bishop and first Archbishop of the Archdiocese of New York, serving from 1842 to 1864. He was known as ‘Dagger John’, both for his following of the Catholic practice wherein a bishop precedes his signature with a cross, as well as for his aggressive personality. At the time of this sermon, he was the pastor of a church located in Philadelphia. He dedicated his sermon to Daniel O’Connel, who was known as ‘The Liberator,’ due to his tireless lobbying for Catholic Emancipation in both Ireland and Great Britain. Philadelphia had been a center of anti-immigrant political unrest. Hughes’s address to this largely Irish-American congregation reminded them of the oppression that was historically directed towards Roman Catholics, and celebrated the British Parliament’s recent granting of fuller civil rights towards Catholics.
The second new addition was a book purchased in February 2020 from Rulon-Miller Books of Saint Paul, Minnesota. Written by Joaquin Lopez Yepes and published by Alejandro Valdes in 1826 in Mexico, it is a Catechism and Dictionary (Catecismo y declaracion de la Doctrina Cristiana en lengua Otomi, con un vocabulario del mismo idioma. Megico: impreso en la oficina de ciudadano) in both Spanish and the indigenous language of Otomi. This first edition has 254 pages, with a dictionary spanning pages 93-251. It is comprised of red morocco backed marbled boards, and has a smooth gilt spine that is laid out in six compartments. Otomi differs in structure from other languages spoken in Mexico, as it strongly resembles the languages of Eastern Asia. Luis de Neve y Molina was the first to establish a system of characters in 1767, which has been retained. Otomi is a monosyllabic language, which is still spoken today by nearly two million inhabitants of central Mexico. The author was a native Mexican and a religious brother of the Franciscan College at Pachuca. Many consider his vocabulary to be the most complete ever published in this language.
The third recent arrival is a pamphlet from Paul Dowling of Liber Antiquus, Early Books & Manuscripts, located in Chevy Chase, Maryland. It was purchased in May 2020 and is titled A Relation of the Bloody Massacre in Ireland; Acted by the Instigation of the Jesuits, Priests, and Friars, who were Promoters of those Horrible Murders, Prodigeous Cruelties, Barbarous Villanies, and Inhuman Practices Executed by the Irish Papists upon the English Protestants: With an Account of the Spanish Inquistition. London: Rowland Reynolds, 1689. This first edition is bound in recent quarter calf and marbled boards and has a spine label. There are four known copies in the United States, residing in the Folger Shakespeare Library, the Newberry Library, and at Yale and Harvard universities. The first leaf is soiled with marginal repairs and is illustrated with five woodcuts, two show images of mayhem and three depict torture scenes as practiced by the Spanish Inquisition. The first part was apparently issued as a news report in 1641 while the second part on the Inquisition is original. In this sensational account, the Irish are alleged to have tortured Protestants by drowning thousands and compelling family members to kill their own kin: “Wives were forced to hang their own husbands, and mothers to cast their own children into the waters.” This book was published in response to the tumult in Ireland that followed the Glorious Revolution of 1688. Catholic Ireland had to accept the military occupation and endure the rule of the Protestant regime of William of Orange. In 1689 several London printing houses recirculated pamphlets that had originally published in 1641 during the Irish Rebellion. Although readers of the republished Relation of the Bloody Massacre in Ireland were not provided with an introduction, they were able to recognize its relevance towards the present situation.
The fourth new acquisition is a Catholic League pamphlet printed in French, dated May 23, 1588, and purchased in July 2020 from Robert Heron of Three Gables in Nottinghamshire, United Kingdom. It’s English title is Presentation to the King by Cardinals, Princes, Lords, and Deputies of the City of Paris and other Catholic cities associated and united for the defense of the Catholic Religion (Requeste Presentee au Roy par Messieurs les Cardinaux, Princes, Seigneurs, & des Deputez de la ville de Paris, & autre villes Catholiques associez & unis pour la deffence de la Religion Catholique Apostolique & Romaine). In 1576, Henry, duc de Guise, formed the Catholic League to eradicate all French Protestants. On May 12, 1588, known as the ‘Day of the Barricades,’ King Henry III was forced to flee Paris to escape a popular uprising called by de Guise. This rare 16-page pamphlet was most likely printed in Lyon from the original which was published in Paris. It was a plea to the King, now in refuge at the royal Chateau de Blois, to embrace the Catholic cause in the Wars of Religion, which developed as the Reformation spread across Europe into France. Although Henry III made a formal reply to this request, he also took direct action by summoning de Guise and his brother, a Cardinal, to de Blois before Christmas of 1588 where he had them both killed. This led to many more League pamphlets and Henry’s assassination on August 1, 1589 by a Dominican friar. This pamphlet is unbound, protected by a brown paper cover, and in good condition even though the first few pages are somewhat dirty from frequent handling over the past 400 years.
In conclusion, these four new acquisitions, published in four countries, in four languages, across four centuries, represent the diversity of our ever growing collection of Rare Books at The Catholic University of America. We are dedicated to providing preservation, maintenance, and above all, access, to these cultural treasures and we invite you to contact us with any questions you might have.
Most major institutional libraries have Special Collections, but what exactly are Special Collections and why are they so special? A special collection is a group of items that includes rare books, museum objects, or archival documents. They are irreplaceable or otherwise unique and valuable. Special collections are usually housed separately from the mainstream library collections and are secured in locations with environmental controls that enhance preservation. Special collections include rare materials that are focused on specific topics such as labor relations, social welfare, and military history. They benefit researchers by consolidating related items together in one repository that are distinguishable from the other libraries. At The Catholic University of America in Washington, D.C., our Special Collections consists of four distinct departments that have converged over the course of the last century and longer. These departments include the Museum, Rare Books, University Archives, and the Manuscript collection named The American Catholic History Research Collection. This current configuration was created in May 2019, though each department has its own unique history.
The Museum’s first donations arrived before Catholic University opened its doors in 1889 and were displayed in Caldwell Hall until 1905. Thereafter, items were housed in McMahon Hall, Mullen Library, or put into storage. Management of the Museum was placed under the University Archives in 1976 and was primarily kept in the Curley Hall Vault. Since then, some items are kept stored in Aquinas Hall while many others are loaned out to various campus offices to use for decoration. Today, it includes art works and artifacts representing different periods and genres which total over 5,000 pieces. They are broken down into three main categories: Art and Artifacts, History, and Anthropology. The first includes paintings, statues, terra cotta works, ivories, and triptychs, Asian objets d’art, a coin collection from the Classical World, lithographs, engravings, modern works by Gene Davis and S. Saklarian, as well as varied decorative arts and furniture. The second consists of portraits and busts of important religious figures, artifacts related to the university, and Catholic devotional objects, while the third is made up of Ancient Near East archaeological artifacts, Native American implements and pottery, and ethnographic items from Samoa, the Philippines, and North America. For additional information or to inquire about a loan, please contact email@example.com.
The Rare Books Department was created by donations from Arthur T. Connolly, the Clementine Library, and the Maryland Collections that converged from the 1910s to the 1950s. The holdings contain approximately 70,000 volumes, which range from medieval documents to first editions of twentieth century authors. Its primary holdings contain printed books and pamphlets dating back to the fifteenth century, over 100 incunabula, and 1,400 books from the sixteenth century. There are also over 100 manuscripts, spanning from the fourteenth to the twentieth centuries, and include papal bulls, books of hours, choir books and, in particular, the Quodlibeta of Godfrey of Fontaines. A significant section is the Clementine Library, acquired from the remains of the Albani family library, of which a member of whom was Pope Clement XI. Other collections include Connolly’s eighteenth and nineteenth century books and pamphlets, Richard Foley’s modern literature, the Order of Malta materials, Michael Jenkins’ Maryland Collection, pre Vatican II pamphlets, and American parish histories. For additional information, or to schedule a tour or class visit, please firstname.lastname@example.org.
The University Archives officially opened on the Feast of the Immaculate Conception, December 8, 1949, with an impressive ceremony that included Wayne Grover, who was Archivist of the United States; Archbishop O’Boyle, chancellor of the university; Ernst Posner, archivist of American University and a seminal theorist of archives; and Philip Brooks, president of the Society of American Archivists. They spoke about the importance of archives in regard to the preservation of culture as well as the Catholic Church’s long tradition as a keeper of historical records. As the official memory of the University, the Archives acquires and administers non-current records, organized by office, department, or program, which document institutional activities. Materials often include minutes, reports, correspondence, photographs, or digital materials. The donating office controls access but may not destroy any records in the Archives. Any questions can be directed to email@example.com.
The Manuscript Collection, also known as The American Catholic History Research Collection, was founded in tandem with the University Archives in 1949. It has the separate function of collecting personal papers and institutional records beyond Catholic University which document the heritage and history of the American Catholic people. Areas of concentration are social welfare, philanthropy, labor relations, immigration, and international peace, in addition to Catholic intellectual, educational, cultural, and religious lives. These manuscript collections contain unpublished primary sources such as correspondence, meeting minutes, diaries, photographs, maps, oral histories, electronic records, and sound and video recordings. Consisting of over 400 collections, they range in size of less than one linear foot for the Josephine McGarry Callan Papers to major organizations such as the National Catholic Education Association equally nearly 700 linear feet. The index of collections lists them all alphabetically, with further links to more detailed descriptions including finding aids or inventories. To inquire about remote or in person access, please contact us firstname.lastname@example.org.
Our full-time professional staff, whether working remotely or on site, and assisted by several graduate student workers or volunteer interns, are here and happy to assist researchers and other interested parties as needed. We are happy to present on our materials to classes either virtually or in-house in the Rare Books space in Mullen Library or the other departmental materials in Aquinas Hall. These includemyself as University Archivist and Head of Special Collections;Dr. Maria Mazzenga, Curator of the American Catholic History Collections;Shane MacDonald, Special Collections Archivist; andBrandi Marulli, Special Collections Technician. Please see our ‘Contact’ page, our‘Come Visit Us’ page, and our‘Reproduction’ policies.
 An incunable, or sometimes incunabulum is a book, pamphlet, or broadside printed in Europe before 1501. Incunabula are not manuscripts, which are documents written by hand. As of 2014, there are about 30,000 distinct known incunable editions extant,
Catholic University’s Special Collections Department has a vast quantity of documents which encompass the sentiment of Anti-Catholicism in America that spans from colonial times to the dawn of the twenty-first century. Our rare books collection includes eighteenth century works such as Letter from a Romish Priest in Canada to one who was taken captive in her infancy, and was instructed in the Romish faith by Francois Seguenot (1729) and A specimen of a book, intituled, Ane compendious booke, of godly and spiritual sangs,collectit out of the Scripture,with sundrie of other ballates changed out of prophaine sangs, for avoyding of sinne and harlotrie by Robert Wedderburn (1765). Nineteenth century examples include Popery: the foe of the church and of the Republic and Popery Unmasked, while the twentieth century contributes entries such as Priest Baiting and Jesuits: Religious Rogues. Additionally, we have archival documentation on the 1834 burning of the Ursuline Convent in Massachusetts, as well as Anti-Catholic Literature that was collected during the 1928 presidential campaign. The Catholic response to counter this bias included a newspaper column titled Catholic Heroes of the World War, 1928-1933, and the National Council of Catholic Men’s Catholic Hour radio and television programs.
Anti-Catholicism in America grew from the attitudes of Protestant immigrants who were fleeing religious persecution by the Church of England whose doctrines aligned with the Roman Catholic Church. Anti-Catholic rhetoric such as the Biblical Anti-Christ and Whore of Babylon was derived from the theological heritage of the Reformation which criticized the perceived excesses of Catholic clerical hierarchy in general and the Papacy in particular. Theological differences were compounded by secular xenophobia and feelings of nativism towards these increasing numbers of Catholic immigrants, particularly those coming from Ireland and later, eastern and southern Europe and Latin America. Catholic support for the American Revolution helped alleviate notions of the inherently treasonable nature of Catholicism. George Washington staunchly promoted religious tolerance as a means of public order. He suppressed anti-Catholic celebrations in the Army while our reliance on Catholic France and Spain for military aid helped reduce anti-Catholic rhetoric. By the 1780s, Catholics were extended legal tolerance in many states and the anti-Catholic tradition of Pope Night was discontinued.
Anti-Catholicism peaked in the mid nineteenth century as Protestant leaders accused the Church of being an enemy to republican values. The Catholic Church’s silence on the subject of slavery also raised the ire of northern abolitionists. In 1836, Maria Monk was published to great commercial success. It was the most prominent of many scurrilous pamphlets that were published even though it was later revealed to be a fabrication. Numerous supposedly former priests and nuns went on an anti-Catholic lecture circuit telling lurid tales that usually involved sexual depravity and dead babies. Intolerance again exploded in 1834 when a mob burned the Ursuline convent in Charlestown, Massachusetts. The resulting nativist movement morphed politically into the Know Nothing Party, which unsuccessfully backed former president Millard Fillmore as its presidential candidate in 1856. But during the Civil War, widespread enlistment of Irish and German immigrants into the Union Army, as well as the dedicated service of priests acting as chaplains and nuns serving as nurses, helped demonstrate Catholic Patriotism.
After the Civil War ended, tensions were again raised by a proposed amendment to the Constitution which stipulated that no public money could be used to support any sort of religious school. Although President Ulysses S. Grant supported this amendment, it was defeated in 1875. However, it was used as the basis for dozens of successful state amendments that prohibited using public funds for parochial schools. The early 20th century brought about a new appreciation of Catholicism, especially in western states where Protestantism had not yet become deeply ensconced. Examples of this show how California celebrated the history of Spanish Franciscan missions, which later became popular tourist attractions and in the Philippines, which was newly occupied by the United States, Catholic missionary efforts were praised. Catholic mobilization efforts during World War I by the National Catholic War Council and the Knights of Columbus were also appreciated by many non-Catholic Americans.
Nevertheless, anti-Catholicism continue to rage in the interwar years as the Ku Klux Klan (KKK) continued to argue that Catholicism was incompatible with democracy and that parochial schools prevented Catholics from becoming loyal Americans. In 1922, Oregon voters passed the Oregon School Law, which mandated attendance at public schools. The law outraged Catholics and in 1925 the Supreme Court declared it unconstitutional. In 1928, Democrat Al Smith of New York became the first Roman Catholic to gain a major party’s nomination for president. Many Protestant ministers warned that the nation was at risk because Smith would take secret orders from the Pope. Another strike against Smith was his opposition to Prohibition, which had widespread support in rural Protestant areas. Despite his loss, Democratic voting surged in large cities as ethnic Catholics, including recently enfranchised women, went to the polls to defend their religious culture. Catholics made up a major portion of the New Deal Coalition that Franklin D. Roosevelt enacted four years later and which continued to dominate national elections for decades.
The Second World War and the Holocaust brought religious tolerance to the fore. Despite Eleanor Roosevelt’s feud with the Archbishop of New York, Francis J. Spellman, over federal aid to Catholic schools, the 1950s promoted a unified front against communism. National leaders appealed to the common values of Protestants, Catholics, and Jews alike. The so-called ‘Catholic Question’ continued to be a key factor that affected voting in the 1960 Presidential Campaign. To allay Protestant fears, Catholic John F. Kennedy, who narrowly won the office, kept his distance from Church officials and publicly stated “I do not speak for my Church on public matters—and the Church does not speak for me.” After 1980, historic tensions between evangelical Protestants and Catholics dissipated as the two groups often saw themselves allied in regard to contentious social issues like abortion and gay marriage. By 2000, Catholics made up about one half of the Republican Coalition with the rest being comprised of a large majority of white evangelicals.
 Pope Night was an anti-Catholic holiday celebrated annually on November 5 in colonial America. It had evolved from Guy Fawkes Night in Great Britain that commemorated the failure of the Gunpowder Plot of 1605 by prominent Catholics to blow up the British Parliament. The rowdy celebration included drunken street brawls and the burning of the Pope in effigy.