John The Baptist Research Articles

About This Issue

About This Issue Nicholas Rademacher, Co-editor In this issue’s cover essay, Margaret M. McGuinness (La Salle University) commemorates the 300th anniversary of the death of St. John Baptist de la Salle by reflecting on the legacy and contemporary significance of Lasallian higher education in the United States. Michael A. Skaggs (University of Notre Dame) presents the interlocking history of Catholics’ response to the Second Vatican Council and the Civil Rights Movement through a study of developments in the Archdiocese of Cincinnati. He argues that the two must be read together. He illustrates the tension between a desire to maintain the status quo and progressive efforts to promote racial justice in both church and state. Susan Bigelow Reynolds (Emory University) brings to our attention the implications of contemporary communion ecclesiology for racial justice in the church. She argues that the current, dominant paradigm of communion ecclesiology fails to account for diversity in twenty-first parish communities because it posits a unity that does not actually exist. As a counterpoint, drawing on the work of Jamie T. Phelps, Elizabeth A. Johnson, and M. Shawn Copeland, Reynolds offers the retrieval of a feminist and womanist communion ecclesiology that emphasizes liberation and solidarity across difference. Their vision of communion, she holds, can serve as a valuable resource in responding to the lived diversity of Catholic parish life in the United States today. In the second installment of our ongoing “Forgotten Classics” feature, Anthony E. Clark (Whitworth University) reintroduces readers to the longstanding cultural influence and contemporary significance of John Wu’s Beyond East and West; Philip Gleason (University of Notre Dame) revisits three items with historiographical significance and invites further investigation into the way mid-century U.S. church historians understood their task; and Joseph Romano (Cabrini University) reflects on his unexpected reappraisal of Myles Connolly’s Mr. Blue some six decades removed from his initial reading of the novel. American Catholic Studies closes its 130th volume with this issue. We are grateful to our authors, reviewers, and readers for their support of the journal this year and over the more than a century that the journal has been in print. [End Page i] Copyright © 2019 American Catholic Historical Society

Movement Patterns of Juvenile Sablefish within a Nursery Area in Southeast Alaska

AbstractThe Sablefish Anoplopoma fimbria is a commercially important species that inhabits waters of the Pacific Ocean from Baja California, Mexico, to the Bering Sea, Alaska. Most studies have focused on the larval, neustonic (near‐surface) juvenile, or adult stage of the Sablefish life cycle, while much less is known about the postsettlement juvenile stage (ages 0–2) in nearshore nursery areas, even though survival of postsettlement juveniles is thought to be important for determining year‐class strength. We used acoustic telemetry to monitor movement of postsettlement juvenile Sablefish in a nursery area in Alaska to better describe their period of nearshore residency. Forty juvenile Sablefish received surgically implanted acoustic transmitters and were monitored using eight fixed receivers throughout the summer and fall of 2015 and 2016 in a small bay (St. John Baptist Bay) in Southeast Alaska. We quantified movement patterns in terms of displacement from the head of the bay, distance traveled, and duration of time spent within the bay for 28 individuals. Sablefish showed fidelity to the bay during the summer, with relatively high rates of movement within the bay. Juvenile Sablefish traveled 9.4 km/d and spent 20.2 h/d within the bay on average in 2015 and traveled 13.0 km/d and spent 17.9 h/d within the bay on average in 2016. Tagged Sablefish showed the greatest affinity for a region near the head of the bay, perhaps indicating an area of preferred habitat, prey resources, or environmental conditions. In addition, we assessed variation in horizontal movements among individuals and identified three distinct movement types. This study fills a gap in knowledge of Sablefish early life history by characterizing movement during nearshore residency before out‐migration into deeper waters. Our results reinforce the importance of nearshore habitats like St. John Baptist Bay for juvenile Sablefish prior to recruitment into fisheries.

Re St John the Baptist, Barlaston

Re St John the Baptist, Barlaston

Re St John the Baptist, Hillmorton

Re St John the Baptist, Hillmorton

Charity in the audience of John the Baptist

Charity in the audience of John the Baptist

Printing John Bale’s Plays

This essay analyses four of John Bale’s interludes (Three Laws, God’s Promises, The Temptation, and John Baptist’s Preaching) as early examples of printed plays in England. It shows Bale’s direct involvement in the printing of the plays and his close co-operation with the printer van der Straten. The prints followed two objectives: polemical concerns to create books in favour of the Reformation, and a desire to reflect an interest in performance. These motives affected layout and decoration of the books, which set standards for the print of early Protestant drama in England.

John the Baptist and the Origin of the Lord’s Prayer

This paper examines the cogency of the arguments made by Joan Taylor, Karlheinz Müller, Ulrich Mell, Bernhard Lang, Clare Rothschild, and J.K. Elliot in support of the claim that the Lord’s Prayer (Matt. 6:9–13//Lk. 11:1–4) might not have originated with Jesus but with John the Baptist. It will show that none of them stand up to critical scrutiny and that anyone who tries to make the case that the Lord’s Prayer does go back to John will have to offer arguments other than the ones these scholars have advanced in defense of this contention to do so.

Trascendencia de la Pedagogía y Didáctica Lasaliana en el Aula

Las Escuelas fundadas por Juan Bautista De La Salle no encajaron en los esquemas tradicionales, pues desde sus inicios actuaron sin discriminaciones y con gran apertura en sus programas. Estas escuelas se multiplicaron y, al final de su vida, De La Salle logró fundar 42, en las cuales trabajaban alrededor de 100 Hermanos. En ellas se enseñaba lectura, escritura, ortografía, cálculo, urbanidad, catequesis, siempre ofreciendo una educación popular, inspirada por la enseñanza del evangelio, preparando al estudiante a enfrentar las necesidades de la vida.

Innovations in AfL

The outstanding St John Baptist Primary School in Lewisham has some innovative approaches to Assessment for Learning. Fiona Aubrey-Smith met headteacher John Goodey to find out more

Re St John the Baptist, Berkswell

Re St John the Baptist, Berkswell

John Baptist de la Salle and interior prayer: Humility as an antidote to curiositas in the hospitable classroom

This article explores a relationship which is related to recognition, hospitality, and the classroom, but does not get a lot of attention: the relationship between the teacher and the subject of study. How does the teacher’s stance towards knowledge affect relationships between students, the relationship between the student and the teacher, and the relationship between the student and the content? In what ways can the recognition of ones’ own finitude invite students into a hospitable (i.e. humble) relationship with each other and with the subject of study? My argument is that through interior prayer, as a way to prepare for hospitality in the classroom, a pedagogical posture of humility may aid in resisting a tendency to seek dominance over the subject of study and control over the learning environment in order to begin to welcome the contributions of the stranger (ideas or students) into the classroom.

Vis-NIR Hyperspectral and Terahertz Imaging Investigations on a Fresco Painting on “Tavella” by Alessandro Gherardini

In this paper, we report on Vis-IR hyperspectral and terahertz imaging investigations carried out on a fresco painting on tavella depicting St. John Baptist, by Alessandro Gherardini (1655–1726). Measurements took place at the Restoration Laboratories of the former “Polo Museale della Toscana,” in Florence, in the framework of the Italy-Japan collaborative project THz-ARTE. We show how the hyperspectral data made it possible to determine the state-of-conservation of Gherardini’s painting, while reflection imaging measurements performed at 97 GHz provided a qualitative evaluation of the position of defects inside the tavella.

Crossing Cultures: The Mental World and Social Subversion of St. John Baptist de La Salle

The public life of John Baptist de La Salle (1651–1719) as saint and educational innovator is better known than his private life as a non-conforming ascetic. This article examines de La Salle's attitudes toward Augustinianism, Jansenism, and mortification practices. It then explores the connection between his role as a social subversive and his mental world. While de La Salle's motivations were religious, his renunciation of the privileges of birth, office, and wealth often evoked hostility, especially from members of the social elites. Most radical was de La Salle's determination to be poor, which entailed psychological and physical challenges that were powerfully expressed in his relationship with food.

An Illustrated Framework for the History of Catholic Immigrant Aid Societies

An Illustrated Framework for the History of Catholic Immigrant Aid Societies Mary Elizabeth Brown (bio) Exodus 23:9 commands “You shall not oppress a stranger, since you yourselves know the feelings of a stranger, for you also were strangers in the land of Egypt” (NASB). In response, Catholics have organized to assist migrants with issues they face in transit and resettlement. Over the years, these agencies have amassed records that document the forces shaping migration and their effect on human beings. An overview of three of the collections accessible to scholars at the Center for Migration Studies [CMS] in New York City outlines the development of Catholic immigrant aid agencies and identifies topics that might reward study. Sending Country-Based Migrant Aid The first Catholics to concern themselves with issues facing migrants were those in places with extensive emigration. In 1881 Charlotte Grace O’Brien, daughter of Irish patriot William Smith O’Brien, became concerned about the exploitation of Irish immigrant women. As customers of travel services, they were vulnerable to being overcharged, underserved, or defrauded, as laborers they could be underpaid and overworked, and in both situations they faced “moral dangers,” which was how nineteenth-century people described sexual harassment, rape, and prostitution.1 At O’Brien’s urging, the Archdiocese of New York established a parish, Our Lady of the Rosary, with a church at 7–8 State Street, across from the harbor. Its pastor directed the Mission of the Holy Rosary, in which capacity he met Irish women steerage passengers as they landed, first at Castle Garden and, after 1892, on Ellis Island. He helped those with American relatives [End Page 101] contact and travel to them, and provided space for employers of domestic servants to interview candidates, which gave him an opportunity to determine if the employment offered was legitimate and fair.2 German Catholics had been concerned about their co-religionists and compatriots earlier, and extended their work to New York City a few years later. In 1871 German merchant, parliamentarian and devout Catholic Peter Paul Cahensly helped found the Saint Raphael Society for the Protection of German Catholic Emigrants, naming it for the patron saint of travelers. Starting with an office in Hamburg, the Saint Raphael Society honored the pope at the time, Leo XIII, by opening Leo House, a hospice in New York City, in 1889, staffing it with German-speaking archdiocesan priests and Sisters of Saint Agnes from Fond du Lac, Wisconsin.3 One admirer of Cahensly’s work was John Baptist Scalabrini, Bishop of Piacenza in northwest Italy. In 1887 he founded a congregation of male religious, now known as the Scalabrini Fathers, to minister to migrants. Scalabrini and a lay associate, Giovanni Battista Volpe-Landi, organized the Saint Raphael Society for the Protection of Italian Immigrants. In 1892, Scalabrini sent Father Pietro Bandini to New York City to open a branch of the Saint Raphael Society. Founded at 113 Waverly Place in Greenwich Village, in 1901 the Italian Saint Raphael Society moved to 8–10 Charlton Street, where in addition to the services of a priest and an agent on Ellis Island, it offered a hospice staffed by Sisters of Charity Pallottine, the present day Pallottine Sisters of the Catholic Apostolate. Center for Migration Studies has the papers of the Italian Saint Raphael Society. The annual reports make real the phrase about “caring for immigrants.” Anecdotes highlight individual cases, such as that of the bride who lost her husband aboard the Titanic.4 Statistics indicate a more common story. The Saint Raphael Society annually saw more females than males and more adults than children, meaning the typical aid recipient was a woman traveling alone, usually to meet a husband or fiancé. The Saint Raphael Society helped women contact their menfolk, guided affianced couples through New York State [End Page 102] marriage paperwork, and provided a priest, chapel, and a community of nuns to witness the weddings.5 The stories of Holy Rosary, Leo House, and the Italian Saint Raphael Society suggest one reason why immigrant aid lagged behind other Catholic charities. Archbishop Michael Augustine Corrigan of New York supported immigrant aid, but his ideas on financing consisted of his personal...

Vertical Movements of Juvenile Sablefish in Coastal Southeast Alaska

AbstractDiel vertical migration is commonly associated with pelagic fish species, but demersal fishes may also undertake vertical movements while managing foraging tradeoffs during their vulnerable juvenile stage. We examined fine-scale vertical movements of age-0 juvenile Sablefish Anoplopoma fimbria to better understand behavioral patterns that may affect their survival in nearshore habitats. Thirteen juvenile Sablefish (mean FL = 241.9 mm) were implanted with acoustic transmitters and were monitored by use of two acoustic receivers from October 5 to November 14, 2003, within St. John Baptist Bay, Baranof Island, Alaska. The six fish that remained within range of the receivers spent the majority of their time near the bottom but made periodic vertical excursions. Generalized linear mixed-effects models were used to determine the relationships between excursion frequency and the tidal stage and diel period. For all Sablefish, variation in excursion frequency was related to date and diel period, with the ...

Catholicism and Evolution: A History from Darwin to Pope Francis by Michael Chaberek, O.P.

Reviewed by: Catholicism and Evolution: A History from Darwin to Pope Francis by Michael Chaberek, O.P. John Baptist Ku O.P. Catholicism and Evolution: A History from Darwin to Pope Francis. By Michael Chaberek, O.P. Kettering, Ohio: Angelico, 2015. Pp. x + 354. $21.95 (paper). ISBN: 978-1-62138-137-2. In Catholicism and Evolution, Michael Chaberek mounts a case against the theory of evolution in ten chapters and an appendix. He believes that the Catholic Church unambiguously ruled out the evolution of man's body but has, more recently, allowed a plurality of views, even mutually exclusive ones (3). He rejects Darwin's theory for philosophical reasons, because it appears to imply that a species has no proper end of simply being itself. That is, according to evolution, "each being by nature strives to become something else" so that "over time, a bacterium is supposed to turn into a plant, a reptile into a bird, a monkey into a man" (4). He also rules out evolution on scientific grounds, maintaining that "it is impossible to transform from one nature to another by way of small accidental changes" (3). The (theological) solution, as he sees it, is offered by intelligent design theory, which provides an "adequate scientific background for further development of the doctrine of creation within Catholic theology" (5). [End Page 453] In chapter 1, Chaberek reports on the birth of the evolutionary paradigm in the mid-eighteenth century among Charles Darwin and his less-well-known precursors, and examines the core neo-Darwinian principles of mutation and natural selection that explain the evolution of new species. Quoting Étienne Gilson, Chaberek reasons that because the term "evolution" refers to an unfolding of something preexisting, "creative evolution" is contradictory and impossible (7). That is, either there is something there already, with its potencies in place to unfold, or else there is a creator creating something new. In addition to challenging the principles of evolution, Chaberek exposes evolution's theme of strife, over against a view of an harmonious world, and Darwin's aggressive agenda. Chapter 2, "From Biblical Creationism to Intelligent Design," outlines the principal positions on evolution: young-earth creationism, progressive creationism, theistic evolution, and atheistic evolution. Chaberek traces the trajectory from young-earth or scientific creationism to intelligent design theory before discussing the emergence of theistic evolution. Young-earth creationism seeks scientific proof of Genesis's account of a six-day creation and of biblical genealogies that would establish the earth's age at less than 10,000 years. Intelligent design scientists "believe that natural selection and random mutations cannot explain the entire complexity of the organic world" (42). Thus, the intelligent ordering of things in the universe would require an intelligent producer. In chapter 3, "Early Statements of the Magisterium on Evolution," Chaberek comments on the 1860 Synod of Cologne, Vatican I's Dei Filius (1870), and Leo XIII's Arcanum (1880). Chaberek interprets the Cologne Synod to rule out the evolution of the human body in its determination that it is against the faith to hold that "man as regards his body, emerged finally from the spontaneous continuous change of imperfect nature to the more perfect" (73). And Chaberek takes Dei Filius's assertion that "the world and all things which are contained in it … were produced, according to their whole substance," to be a challenge to the theory of evolution (79). Moreover, he understands Leo XIII's formulation that God "miraculously took [Eve] from the side of Adam" to preclude her evolution (82). Chapter 4, "The Rise of Catholic Evolutionism," presents six Catholic figures who published proevolution works: George Mivart (1871); Fr. Raffaello Caverni (1877); Fr. Dalmace Leroy, O.P. (1891); Fr. James Zahm, C.S.C. (1896); Bishop Geremia Bonomelli (1898); and Bishop John Hedley (1898). Caverni and Hedley stopped short of saying that the human body evolved. Caverni's, Leroy's, and Zahm's books ended up on the Index, and Bonomelli issued a retraction of sorts. In chapter 5, "The Pontifical Biblical Commission Decrees, 1905-1909," Chaberek determines that this Commission's decree of 1909 "claims that Genesis tells a true history of the creation of the world...

Su “Ut queant laxis”. Il paradigma pedagogico e l’enigma dell’inno saffico per san Giovanni

Guido of Arezzo’s letter to the monk Michele, universally known as Epistola ad Michaelem (and makes use of the Sapphic hymn Ut queant laxis , dedicated to Saint John the Baptist, for didactic purposes) left a deep mark on the history of music, paving the way for an entirely new approach in Western music pedagogy, which combines orality and literacy. The essay contains a short ‘pedagogic tale’ and provides various didactic materials, which are integrated within the historical and musicological discussion (also via references to web pages, in order to provide a direct connection to the texts, music and codices).

Sylwetki kobiet w traktacie "O narodzinach i zgonach świętych ojców" Izydora z Sewilli

Isidore’s treatise De ortu et obitu patrum (On the Lifes and Deathes of the Fathers) contains biographies of outstanding biblical figures from Adam to Titus. Among them there are four women, to which the bishop of Seville dedicates spe­cial chapters. These are Esther, Judith, John Baptist’s mother Elisabeth and Mary, Mother of Jesus. He also mentions 26 women while presenting famous biblical patriarchs, judges, kings and prophets. Mothers and grandmothers, sisters and daughters, wives and widows participate in different important biblical events, support men on their way to salvation, as well as lead them to the moral fall and suffer because of it. Except four above mentioned heroins, Isidore describes bibli­cal women very superficially, giving only those details of their lifes and characters that help him to introduce his male heroes. Although the erudite bishop admires the virtue both in men as well as in women and hates the sin regardless of the sin­ner’s sex, it seems that he considers the history of Salvation to be the history of relations between God and mankind represented first of all by a man. In Isidore’s feeling it is the latter who is responsible before the Lord not only for himself, but for the whole world and for a woman as well.

Polichromie ścienne Wacława Taranczewskiego w kościele pw. św. Jana Chrzciciela w Radomiu

St. John Baptist Church, dating back to the fourteenth century, is one of the most important monuments in Radom, which was renovated numerous times in its history. All of these works have affected on the present character of the Gothic building. Nevertheless, walking inside the church we have a feeling of cohesion and style unity. One of its constant interior design element is contemporary wall paintings by Waclaw Taranczewski, created at 1971–1972. Its feature is a rich religious and historical iconography indicating the importance of St. John Baptist Church and its role in regional and Polish history. The wall paintings are an excellent example of Taranczewski’s monumental works. Interior decoration design at St. John Baptist Church seem to be one of the most complete artist’s monumental work, especially because it has survived without any transformation that could have been destructive for its historical matter.

„Got do Arkadii potrzebny”. Rozważania o nurcie neogotyckim w polskiej architekturze doby klasycyzmu

„Got do Arkadii potrzebny”. Rozważania o nurcie neogotyckim w polskiej architekturze doby klasycyzmu