abstract: This dissertation centers on the life of Patrick Francis Healy, the son of an enslaved woman and an Irish slaveholder. Born in 1834, Healy became a Jesuit priest in 1864 and the president of Georgetown University in 1874, seven decades before Georgetown admitted its first African American student. In the twentieth century, historical investigations of race and American Catholicism cast Healy and his family in a new light. Today, the Healys are upheld in some circles as African American Catholic icons. Patrick Healy is now remembered as the first African American Jesuit and Catholic university president, as well as the first African American to receive a doctorate. This dissertation pursues both the life of Patrick Healy as well as what I call his “afterlives,” or the ways in which he has been remembered since the 1950s, when Albert S. Foley, S.J. discovered that the Healys’ mother was enslaved and refashioned them from white Irish Americans to white-passing African Americans. How and why did Patrick Francis Healy understand and comport himself as a white, upper-class Catholic? How and why have others sought to construct him as African American in the years since his ancestry was made widely known? How has Georgetown incorporated Healy’s legacy, in the context of its and other universities’ coming-to-terms with their dealings with slavery more broadly? I pursue these questions through archival sources (primarily Healy’s diaries and letters) at Georgetown University and College of the Holy Cross, as well as secondary literature on passing, subjectivity, and hagiography. / Dissertation/Thesis / Doctoral Dissertation Religious Studies 2020

Thesis advisor: Richard R. Gaillardetz / For the Catholic Church, the Second Vatican Council serves as a compass regarding its purpose and direction for the third millennium. Lumen Gentium defines the Church as “a sacrament – a sign and instrument” of “communion with God and the unity of the entire human race.” As a sacrament of unity, the Church calls all “to this catholic unity of the people of God, which prefigures and promotes universal peace” (LG,1). Such catholic unity or catholicity is neither a given nor an abstraction. Catholicity requires the cooperation of human effort with divine grace for the reconciliation of all peoples. To remain faithful to this mission, the Church must first recognize how its own damaged sense of catholicity has resulted in turning brother against brother in the name of Christ. Every time Catholics participated in the homogenizing logics of domination, such as the latinization of Eastern Christians, the colonization of the global South, and current expressions of Eurocentric white supremacy, they have contributed to the woundedness that harms the Body of Christ. In each of these broken relationships, the Church has wandered from its original purpose to the extent that it has allowed itself to become corrupted by forms of power that are not shaped by the foolishness of the Cross (1 Cor 1:18). To transform our wandering back into journeying, the Church must rediscover the meaning and purpose of its catholicity for the third millennium. It must allow the cries of the wounded to reveal the lack of concrete human communion that first exists among the faithful. Only by working towards the healing of these relationships within the Church can it have integrity in preaching unity to the rest of the world. To cultivate this culture of encounter within, I argue that we must reimagine catholicity from an interstitial perspective. This perspective locates catholicity not only between the cultural differences of the Roman Catholic church, but also the ecclesial differences between the Western and Eastern churches of the Catholic communion. The “third space” that emerges at the interstices between faith communities becomes a space of encounter, not only forcing the enunciation of difference, but also the question and the nature of catholic unity amidst difference. Resisting both the centripetal temptation to assimilate difference into the whole and the centrifugal temptation to maintain difference at the peripheries, a reimagination of catholicity from an interstitial perspective emphasizes how the Church itself is a liminal figure, encouraging the faithful to respond more authentically to the call to exist spatially as leaven – transforming society from within - and temporally as pilgrim between the promise and the fulfillment. / Thesis (PhD) — Boston College, 2019. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.

Indiana University-Purdue University Indianapolis (IUPUI) / This two-article, mixed-methods dissertation examines social contextual influences on donor and fundraiser behavior. It presents an extension of the Charitable Triad Model to conceptualize philanthropic behavior as a contextualized act informed by the social context shared among and between fundraisers, donors, beneficiaries, and organizations. The first article extends research on how social identity shapes donor behavior. This work finds that people are more likely to donate when they share identities, experiences, or group affiliations with beneficiaries. However, donors make philanthropic decisions in the context of multiple—and sometimes incongruent—identities. How might this complexity affect philanthropic behavior? I apply an intersectional approach to consider donors holding two simultaneous yet seemingly incongruent social identities. Using interviews analyzed with grounded theory, I examine the philanthropic journey of twenty Catholic women who donate to pro-choice organizations and identify as pro-choice activists. I uncover a common process shared by the donors as they navigate their seemingly incompatible identities. Findings reveal implications for fundraisers seeking to understand donors and for organizations that address controversial causes. The second article uses an experimental design with professional fundraisers to test how the presence of a teammate affects the performance of a common fundraising task, that of writing a charitable appeal letter. A large body of research in non-fundraising domains finds that working in a team versus alone can positively affect performance and team members’ satisfaction. Further, new research finds that fundraisers who feel like they fit with their environment have higher satisfaction and retention. However, no known research has examined the role of the social environment in fundraisers’ crafting of charitable appeals. Using person-environment-fit theory, we randomly assign fundraisers to work in a team versus alone to examine how this affects their satisfaction with the task, as well as the content of the letter produced. Results suggest implications for the management of development teams. Overall, this dissertation provides evidence-based insights to improve fundraising practice.

“The Politics of Devotion” is a social, political, and intellectual history of Catholicism in the Spanish colonies of Cuba and Puerto Rico during the last third of the nineteenth century. Against the backdrop of persistent quarrels about freedom of religion and political independence in which Liberals and Freemasons played a central role, the project argues that the twin threats of secularism and separatism pushed Catholicism to become a militant political stance in the island colonies. Faced with debates about would-be independent nations where Catholicism would be dethroned as the State religion, it became clear to both common Catholics and ecclesiastics that for Catholicism to survive, it was imperative that the Spanish Empire prevail. The dissertation therefore details how Catholics confronted and engaged novel ideas that called their faith into question and shows how Catholicism, traditionally espoused as a matter of private belief, transformed into a political and public position. It explores how the faithful organized themselves around Catholicism to safeguard both their fate and the fate of their islands, and made religion a key element in civic life, whereby one was either a patriot and a good Catholic or a separatist and a godless individual. The project also reevaluates the development of civil societies in Cuba and Puerto Rico, reinserting Catholicism into a narrative of political struggle that eschews religion in favor of political philosophies and intellectual movements understood as modern at the time, and proposes that the expansion of these civil societies was achieved alongside, rather than in spite of, discussions about the centrality of Catholicism and its practices.

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In view of the findings of this study, it is concluded that of all the factors studied, only the education of the mother, the income of the family, and the behavior of the mother while feeding the child were associated significantly with the adequacy of the performance of the child during eating. / Master of Science

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Thesis (doctoral)--Université de Paris, 1965. / Includes bibliographical references and index.