What is it really like to be a college professor in an American classroom today? An award-winning teacher with over twenty years of experience answers this question by offering an enlightening and entertaining behind-the-scenes view of a typical semester in his American history course. The unique result--part diary, part sustained reflection--recreates both the unstudied realities and intensely satisfying challenges that teachers encounter in university lecture halls.From the initial selection of reading materials through the assignment of final grades to each student, Patrick Allitt reports with keen insight and humor on the rewards and frustrations of teaching students who often are unable to draw a distinction between the words "novel" and "book." Readers get to know members of the class, many of whom thrive while others struggle with assignments, plead for better grades, and weep over failures. Although Allitt finds much to admire in today's students, he laments their frequent lack of preparedness--students who arrive in his classroom without basic writing skills, unpracticed with reading assignments.With sharp wit, a critical eye, and steady sympathy for both educators and students, "I'm the Teacher, You're the Student" examines issues both large and small, from the ethics of student-teacher relationships to how best to evaluate class participation and grade writing assignments. It offers invaluable guidance to those concerned with the state of higher education today, to young faculty facing the classroom for the first time, and to parents whose children are heading off to college.

Roman Catholicism in the United States: A Thematic History takes the reader beyond the traditional ways scholars have viewed and recounted the story of the Catholic Church in America. The collection covers unfamiliar topics such as anti-Catholicism, rural Catholicism, Latino Catholics, and issues related to the establishment of diplomatic relations between the Vatican and the U.S. government. The book continues with fascinating discussions on popular culture (film and literature), women religious, and the work of U.S. missionaries in other countries. The final section of the books is devoted to Catholic social teaching, tackling challenging and sometimes controversial subjects such as the relationship between African American Catholics and the Communist Party, Catholics in the civil rights movement, the abortion debate, issues of war and peace, and Vatican II and the American Catholic Church. Roman Catholicism in the United States examines the history of U.S. Catholicism from a variety of perspectives that transcend the familiar account of the immigrant, urban parish, which served as the focus for so many American Catholics during the nineteenth and first half of the twentieth centuries.

Moving far beyond the realm of traditional "church history," Patrick Allitt here offers a vigorous and erudite survey of the broad canvas of American religion since World War II. Identifying the major trends and telling moments within major denominations and also in less formal religious movements, he asks how these religious groups have shaped, and been shaped by, some of the most important and divisive issues and events of the last half century: the Cold War, the Civil Rights Movement, the Vietnam War, feminism and the sexual revolution, abortion rights, the antinuclear and environmentalist movements, and many others.

Allitt argues that the boundaries between religious and political discourse have become increasingly blurred in the last fifty years. Having been divided along denominational lines in the early postwar period, religious Americans had come by the 1980s to be divided along political lines instead, as they grappled with the challenges of modernity and secularism. Partly because of this politicization, and partly because of the growing influence of Asian, Latino, and other ethnic groups, the United States is anomalous among the Western industrialized nations, as church membership and religious affiliation generally increased during this period. "Religion in America Since 1945" is a masterful analysis of this dynamism and diversity and an ideal starting point for any exploration of the contemporary religious scene.

Roman Catholicism in the United States: A Thematic History takes the reader beyond the traditional ways scholars have viewed and recounted the story of the Catholic Church in America. The collection covers unfamiliar topics such as anti-Catholicism, rural Catholicism, Latino Catholics, and issues related to the establishment of diplomatic relations between the Vatican and the U.S. government. The book continues with fascinating discussions on popular culture (film and literature), women religious, and the work of U.S. missionaries in other countries. The final section of the books is devoted to Catholic social teaching, tackling challenging and sometimes controversial subjects such as the relationship between African American Catholics and the Communist Party, Catholics in the civil rights movement, the abortion debate, issues of war and peace, and Vatican II and the American Catholic Church. Roman Catholicism in the United States examines the history of U.S. Catholicism from a variety of perspectives that transcend the familiar account of the immigrant, urban parish, which served as the focus for so many American Catholics during the nineteenth and first half of the twentieth centuries.

This text presents a carefully selected group of readings organized to allow students to evaluate primary sources, test the interpretations of distinguished historians, and draw their own conclusions. Each chapter includes introductions, source notes, and suggested readings.

An even-handed, comprehensive assessment of conservative thought in America, from the Constitutional Convention to the present This lively book traces the development of American conservatism from Alexander Hamilton, John Adams, and Daniel Webster, through Abraham Lincoln, Teddy Roosevelt, and Herbert Hoover, to William F. Buckley, Jr., Ronald Reagan, and William Kristol. Conservatism has assumed a variety of forms, historian Patrick Allitt argues, because it has been chiefly reactive, responding to perceived threats and challenges at different moments in the nation's history. While few Americans described themselves as conservatives before the 1930s, certain groups, beginning with the Federalists in the 1790s, can reasonably be thought of in that way. The book discusses changing ideas about what ought to be conserved, and why. Conservatives sometimes favored but at other times opposed a strong central government, sometimes criticized free-market capitalism but at other times supported it. Some denigrated democracy while others championed it. Core elements, however, have connected thinkers in a specifically American conservative tradition, in particular a skepticism about human equality and fears for the survival of civilization. Allitt brings the story of that tradition to the end of the twentieth century, examining how conservatives rose to dominance during the Cold War. Throughout the book he offers original insights into the connections between the development of conservatism and the larger history of the nation.

Moving far beyond the realm of traditional "church history," Patrick Allitt here offers a vigorous and erudite survey of the broad canvas of American religion since World War II. Identifying the major trends and telling moments within major denominations and also in less formal religious movements, he asks how these religious groups have shaped, and been shaped by, some of the most important and divisive issues and events of the last half century: the Cold War, the Civil Rights Movement, the Vietnam War, feminism and the sexual revolution, abortion rights, the antinuclear and environmentalist movements, and many others.

Allitt argues that the boundaries between religious and political discourse have become increasingly blurred in the last fifty years. Having been divided along denominational lines in the early postwar period, religious Americans had come by the 1980s to be divided along political lines instead, as they grappled with the challenges of modernity and secularism. Partly because of this politicization, and partly because of the growing influence of Asian, Latino, and other ethnic groups, the United States is anomalous among the Western industrialized nations, as church membership and religious affiliation generally increased during this period. "Religion in America Since 1945" is a masterful analysis of this dynamism and diversity and an ideal starting point for any exploration of the contemporary religious scene.

This lavishly illustrated book looks at the art and architecture of episcopal palaces as expressions of power and ideology. Tracing the history of the bishop's residence in the urban centers of northern Italy over the Middle Ages, Maureen C. Miller asks why this once rudimentary and highly fortified structure called a domus became a complex and elegant "palace" (palatium) by the late twelfth century.

Miller argues that the change reflects both the emergence of a distinct clerical culture and the attempts of bishops to maintain authority in public life. She relates both to the Gregorian reform movement, which set new standards for clerical deportment and at the same time undercut to secular power. As bishops lost temporal authority in their cities to emerging communal governments, they compensated architecturally and competed with the communes for visual and spatial dominance in the urban center. This rivalry left indelible marks on the layout and character of Italian cities.

Moreover, Miller contends, this struggle for power had highly significant, but mixed, results for western Christianity. On the one hand, as bishops lost direct governing their cities, they devised ways to retain status, influence, and power through cultural practices. This response to loss was highly, creative. On the other hand, their loss of secular control led bishops to emphasize their spiritual powers and to use them to obtain temporal ends. The coercive use of spiritual authority contributed to the emergence of a "persecuting society" in the central Middle Ages.

From the early nineteenth to the mid-twentieth century, an impressive group of English speaking intellectuals converted to Catholicism. Outspoken and gifted, they intended to show the fallacies of religious skeptics and place Catholicism, once again, at the center of western intellectual life. The lives of individual converts such as John Henry Newman, G. K. Chesterton, Thomas Merton, and Dorothy Day have been well documented, but Patrick Allitt has written the first account of converts' collective impact on Catholic intellectual life. His book is also the first to characterize the distinctive style of Catholicism they helped to create and the first to investigate the extensive contacts among Catholic convert writers in the United States and Britain.

Allitt explains how, despite the Church's dogmatic style and hierarchical structure, converts working in the areas of history, science, literature, and philosophy maintained that Catholicism was intellectually liberating. British and American converts followed each other's progress closely, visiting each other and sending work back and forth across the Atlantic. The outcome of their labors was not what the converts had hoped. Although they influenced the Catholic Church for three or four generations, they were unable to restore it to the central place in Western intellectual life that it had enjoyed before the Reformation."