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By James M. Woods

“In a masterful survey of analysis on Catholicism within the South, Woods has performed for that sector what James Hennesey did for the Catholic Church within the usa in American Catholics.”—Gerald P. Fogarty, collage of Virginia

 

“This is a ebook we now have lengthy wanted. over the past 4 a long time the historical past of the evangelical culture within the South has been came across and masses written approximately, however the Catholic measurement of southern non secular historical past has lagged in the back of within the historiography. eventually here's a synthesis of just about 3 centuries of the Catholic Church within the region.”—John B. Boles, Rice University

 

No Christian denomination has had an extended or extra diverse lifestyles within the American South than the Catholic Church. The Spanish missions validated in Florida and Texas promoted Catholicism. Catholicism was once the dominant faith one of the French who settled in Louisiana. ahead of the inflow of Irish immigrants within the 1840s, so much American Catholics lived south of the Mason-Dixon line. Anti-Catholic prejudice used to be by no means as robust within the South as within the North or Midwest and was once infrequent within the quarter sooner than the 20th century.
    James Woods’s sweeping background stretches from the 1st eu payment of the continent in the course of the finish of the Spanish-American warfare. The booklet is split into 3 detailed sections: the colonial period, the early Republic in the course of the annexation of Texas in 1845, and the stormy latter half the 19th century. Woods will pay specific realization to church/state family members, undertaking paintings and spiritual orders, the church and slavery, immigration to the South, and the adventure of Catholicism in a principally Protestant quarter. He additionally highlights the contributions and careers of yes vital southern Catholics, either clerical and lay, and considers how the varied Catholic ethnic and racial teams have expressed their faith—and their citizenship—through the centuries.

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86 Just as Spain lost its hold on Georgia, St. Augustine and its vicinity experienced real growth. There were only about five hundred people in the Spanish capital at midcentury, but by 1689 that number had grown to 1,444. By 1702 the population had increased to 1,768. Moreover, the number of Indian villages near St. 87 An unsuccessful British buccaneer raid on St. Augustine in 1668 and the founding of British Charleston in 1670 convinced Spanish officials to provide enough money and material to build the fortress Castillo de San Marcos.

59 Each mission village had a church, which was more than a building where people congregated. For Catholics, the church contained the Real Presence of Jesus in the Eucharist. Thus a church was for congregational worship, individual devotion, and religious instruction. As Indians had their sacred places, the missionaries attempted to transfer this native devotion to a Catholic edifice. ”60 One surviving document, dated 1591, describes a mission, with a drawing from the governor to the Crown asking to rebuild a mission on Amelia Island, Florida.

Yet by the late 1680s these actions had largely failed. 82 In 1680 and 1697, Franciscans made attempts to establish missions among the Calusa Indians in southwestern Florida, yet neither effort lasted more than two months. In 1697 the Indians attacked and stripped them of their brown robes, and the friars barely escaped with their lives. They had to sail down toward Cuba in canoes. Southwest of St. Augustine, missions were placed among the Mayaca Indians in 1680, but these were largely destroyed in a rebellion in 1696.

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