Thesis (M.A.P.S.)--Catholic Theological Union at Chicago, 2002. / Vita. Includes bibliographical references (leaves 128-131).

Thesis (M.A.P.S.)--Catholic Theological Union at Chicago, 2002. / Vita. Includes bibliographical references (leaves [54]-55).

Thesis (M.A.P.S.)--Catholic Theological Union at Chicago, 2002. / Vita. Includes bibliographical references (leaves [65-67]).

Thesis (M.A.)--Catholic Theological Union at Chicago, 2003. / Vita. Includes bibliographical references (leaves 133-140).

Thesis (D. Min.)--Catholic Theological Union, 2004. / Includes bibliographical references (leaves 157-172).

Thesis (M.A.)--Catholic Theological Union at Chicago, 2005. / Vita. "May 2005." Includes bibliographical references (leaves 44-45).

Thesis (M.A.)--Catholic Theological Union at Chicago, 2005. / Vita. "May 2005." Includes bibliographical references (leaves 44-45).

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

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