Head over to Religion in American History blog to read “Historiographic Saints,” William Cossen‘s excellent piece on balancing his Catholic faith with his work as a Catholic historian. Cossen’s research has turned-up what he describes as “unflattering information” about Isaac Hecker, the founder of the Paulist Fathers and a significant figure among American Catholics in the early 19th century. Hecker has been up for sainthood since 2008.
Here is a taste:
It is obviously not uncommon for historians of Catholicism to write about men and women who have been recognized as saints by the Catholic Church. This may be somewhat rarer in scholarship on U.S. Catholicism, which reflects the fewer canonized saints from the United States than from other countries with longer histories of an extensive Catholic presence. There are, however, several fine examples of recent historical scholarship that include canonized (or soon-to-be canonized) Catholics as central figures in their narratives.
Why this has been on my mind is that my research on Hecker could have the potential to turn up what may be, at least to present-day observers, unflattering information on this Servant of God (an initial step in the process of canonization). While Hecker’s life has been examined as part of the history of transcendentalism, the religious conversion experience, and the Americanist controversy within late nineteenth-century Catholicism, my research on Hecker explores how his writings and their intellectual legacy intersected with ideologies of race and growing American imperialism during the same period. Remaining mindful of the multiple audiences of a scholar of Catholicism, I want to employ a rigorous methodology befitting an academic historian. I also want to provide a more detailed picture of Hecker that is neither hagiographical nor exaggeratedly critical, recognizing that the institutional church and Hecker’s canonization promoters may be undertaking the simultaneous process of writing their own histories of Hecker. Following Pope John Paul II’s reform of the canonization process in 1983, religion journalist Kenneth L. Woodward writes, the Catholic Church’s saint-makers began “employ[ing] the academic model of researching and writing a doctoral dissertation. Hereafter, causes would be accepted or rejected according to the standards of critical historiography.” In contemporary saint-making, individuals involved with the formal canonization process as well as academic historians operating outside the church’s institutional structures are all involved in creating saintly historiographies that may or may not exist at odds with one another.
Read the entire piece here.
Cossen addresses an issue that many historians of faith will encounter in their careers. He handles it in a thoughtful way.