Catholic Heritage

In 1853, Alameda County was formed on the eastern shore of San Francisco Bay. On the land route to the California goldfields, the primarily agricultural county had problems with cattle rustling and thievery. It had the reputation of being one of the most lawless areas around. From famous lawmen like Harry Morse to infamous outlaws like Joaquin Murietta, the sheriff and deputies of Alameda County had their hands full. As the county changed, so did the law enforcement challenges. By the 20th century, the sheriff’s office was dealing with antiwar demonstrations, riots, kidnappings, suburban and rural crime, earthquakes, and other disasters that found the men and women of

county law enforcement always ready to respond. Often the challenges became newsworthy. During the 1960s and 1970s, the sheriff’s office riot squad became internationally known as the “Blue Meanies.”

Steven Minniear, a local historian, collected and assembled photographs and information from throughout Alameda County to bring to light the forgotten stories of the sheriff’s office. Many of these previously unseen photographs come from the Alameda County Sheriff’s Archive. In that process, he uncovered the lost stories and forgotten incidents that shaped the office and the communities it serves.

If you know anything about American history, you know the country was founded on the principle of religious tolerance. If you're more advanced, you know it depended on which religion.

Strange as it may seem today, it was illegal to practice Catholicism in Massachusetts until 1780, and the first public Mass wasn’t celebrated until eight years later. However, by 1808, so much progress had been made that Pope Pius VII created the Diocese of Boston, which then encompassed all of New England. The community continued to grow throughout the 19th century, and by the early 1900s was a significant part of the Boston community, greatly bolstered by the waves of Irish and Italian Catholics immigrating in the US. The Catholic community had come of age, from newcomers with customs often perceived as strange, to being ever present at public events and in local, state, and national politics. This book traces the evolution of the Catholic community and its relationship with the larger Boston community, from its very humble beginnings in the 18th century through the death of influential Cardinal Richard J. Cushing in 1970.

The arrival of Franciscan friars of the Jalisco Province in Mexico escaping religious persecution in 1926 to Hebbronville, a rural community in South Texas, is an enduring story that still resonates in the hearts of many. Since then, Franciscans have been dedicated to the cultural, educational, and spiritual needs of Hebbronville and surroundings communities that have supported them over the years.

One of the many remarkable contributions of the Franciscan legacy in Hebbronville is the Scotus College, a majestic four-story seminary building considered a Texas historic treasure and a preeminent local architectural landmark. This book is the pictorial account of these events that led a group of Franciscans to offer their lives, full of unwavering faith and boundless hope, to a community that embraced them. It is an inspiring story that becomes a lesson about love, devotion, and sacrifice in appreciation to the people of Hebbronville that helped persecuted Franciscan friars survive. 

Fr. Juan Jose Ibarra, OFM, founder of the Franciscan Museum of Hebbronville whose archives have contributed to this book, has worked closely with the Archivo Histórico Franciscano de Zapopan in Mexico and the Jim Hogg County Historical Commission. He currently serves as pastor of Our Lady of Guadalupe Parish and guardian of the Franciscan Friary in Hebbronville, Texas.

Emerging from the former Indiana Territory, the state's early population was in need of education, health care, and social services to assist young families, the poor, the infirm, and the elderly. These needs were frequently met by Catholic religious orders, including the Benedictines, Sisters of Providence, Franciscans, Daughters of Charity, and other established organizations of dedicated religious men and women.

Since 1845, along the River Raisin in the southeastern Michigan town of Monroe, the Sisters, Servants of the Immaculate Heart of Mary (IHM) have distinguished themselves as educators, activists, and Catholic pioneers.

At the congregation’s peak, the motherhouse dispatched nearly 1,600 nuns to more than 100 schools across metropolitan Detroit and several states.For 175 years, the sisters taught the three Rs and the meaning of faith to nearly 700,000 students and established important metro Detroit institutions such as Marygrove College, Immaculata and Marian High Schools, and St.Mary Academy.Widely known by their initials, the IHMs have extended their reach worldwide.Monroe IHM members have served in key roles at the Vatican, as leaders of organizations representing Catholic sisters in the United States, as missionaries in Third World countries, and as groundbreaking activists and theologians.The Monroe IHMs today also attract lay women and men who dedicate themselves to the congregation’s values and goals by becoming IHM Associates.

In 1776, two Mexican Franciscans trekked into what is now the state of Utah. While they said the rosary and offered litanies to the saints, they did not linger in what was to them unknown territory. It would take almost 100 years for the first parish church of St. Mary Magdalene to be built in 1871 and a Catholic community established. The small number of Catholics maintained and cultivated their religion in a territory dominated by the Latter-day Saints by building churches, starting schools, and maintaining hospitals. Key to their success was the leadership of Fr. Lawrence Scanlan, who served for 42 years, first as pastor and then as bishop. Scanlan ministered to a multiethnic array of Irish, Italian, Slovak, and Mexican Catholics who came to work in and support the dangerous (but lucrative) mining industry. Utah’s population expanded after World War II, and Catholic educational and medical institutions increasingly cared for the growing needs of the state.

In 1855, Rev. David W.Bacon became the first bishop of the Diocese of Portland, which included Maine and New Hampshire.

Between the two states, six priests and eight churches ministered to a few hundred Catholics. In the following years, Bacon founded 63 churches, ordained 52 priests, built 23 schools, and attended to a Catholic population of about 80,000. In 1884, New Hampshire became an independent diocese. By 1903, founding bishop Denis Bradley introduced over 30 missions; parishes; schools, including Saint Anselm College; and charitable services. Since its inception in 1884, ten bishops selected from New Hampshire and other states have honored the Diocese of Manchester with their leadership. Throughout most of the 20th century, New Hampshire experienced growth in vocations and education. Starting in the 1970s, there was a decline of parochial students, vocations, and sacramental reception.Today, over 250,000 Catholics worship in the Granite State within 89 parishes.

Barbara D. Miles, former archivist for the Diocese of Manchester, is currently assistant archivist for the Diocese of Portland, Maine. She serves the church as archivist, author and lecturer, and consultant. Diocesan archives, parishes, and private collectors provided sources for this publication.

In this carefully researched volume, native Milwaukeean Al Dickenson brings historic Catholic churches and communities to life. Drawing from personal, parish, and institutional collections, the photographs capture striking architectural details alongside the people and moments that defined parish life—from prominent clergy and parishioners to pivotal events in Milwaukee’s history. 

Since the city of Milwaukee’s first Mass in 1835 in the home of the Catholic and future first mayor of Milwaukee, Solomon Juneau, Milwaukee’s history and growth have been closely entwined with Catholicism. In the archdiocese’s first century, nearly 70 parishes were founded across what would become Milwaukee. Germans, Irish, Slovenians, Poles, Mexicans, African Americans, Kashubs, and many others found not only spiritual homes within these parishes but vital centers of faith, culture, and community for generations. Diocesan priests and religious orders alike, such as the Jesuits, Pallottines, and Salvatorians, shaped neighborhoods and left lasting marks on the city’s religious and architectural landscape. This book provides an excellent example of why Milwaukee is referred to as the “City of Steeples.”

In the 20th century, the rapid ascent of the automobile industry after World War One and the tremendous increase in Detroit's population triggered a parallel growth in the Archdiocese of Detroit. Witness the lean years of the 1930s when the Depression gave rise to Detroit's most famous cleric, Father Charles Coughlin, the radio priest of Royal Oak. March to the battlefront in the 1940s as Monsignor Joseph Ciarrocchi used the printed word as his weapon in America's fight against fascism. Relive the prosperous 1950s as the post-war baby boomers made their presence felt in every parish school. Finally, reflect on Catholic Detroiters during the turbulent 1960s.

Franciscan friars entered the religious landscape of the United States in 1539 and remained part of colonial history in Georgia, Florida, New Mexico, Texas, California, and Louisiana until they were no longer colonies.

A Franciscan mission revival began in the 1840s when groups of Franciscan friars arrived with Irish, German, Polish, Italian, and eastern European immigrants.In the 20th century, the friars began to accompany Latin American and Vietnamese immigrants.The number of Franciscan friars peaked in the United States in the 1960s.In the midst of that boom, they engaged in such issues as civil rights and the changes that came to the Catholic Church after the Second Vatican Council.Despite aging and declining numbers in the last 50 years, the Franciscan friars remain active.Franciscans were—and still are—woven deep into the fabric of US history, and in their archives, they have the pictures to prove it.Images of work with Native Americans, in soup kitchens, with social service agencies, and in parishes, schools, and universities provide a compelling look at this little-known part of US history.

Explore the fascinating history of Detroit’s Gesu Catholic Church and Schoolthrough the images and stories of the people who were there.

In a reconfigured farmhouse just a mile outside of the city limits of Detroit, a Jesuit priest and 25 men, women, and children gathered to celebrate Sunday mass on March 19, 1922.

The Reverend John McNichols named the Catholic mission church Gesu, the Italian word for Jesus.Gesubecame one of Detroit's landmark parishes. Its history illustrates the Motor City'sboom, bust, resilience, and resurgence. It was the home parish of four Detroit mayors, powerful members of Congress, auto industry titans, sports legends, artists, authors, and actors. At its peak in the mid-1960s, GesuSchool enrolled 1,600 students. Because of Detroit's decline and its racial and economic struggles, Gesuis one of only four Catholic elementary schools that remain in the city. But as Detroit rebounds, Gesu Schoolis growing again.

Author Patricia Montemurri is an award-winning Detroit journalist whose in-laws were the church's architects and stained-glass designers.Gesu'shistory unfolds here through vintage photographs from the parish archives, the Sisters Servants of the Immaculate Heart of Mary, the University of Detroit Mercy, the Walter P. Reuther Library, the Michigan Catholic, and the albums of Gesuparishioners and graduates.

Detroit Catholic Central High School showcases pivotal events and important individuals who helped transform the school from modest beginnings into a leading educational institution.

Detroit Catholic Central High School (CC) opened its doors to 260 students in the fall of 1928. The school was established by the Basilian Fathers of Toronto and led by Fr. Daniel Dillon, CSB. Despite losing its first building on Harper Avenue in 1934 and facing challenges like increasing enrollment, a shortage of classroom space, the Great Depression, and World War II, the school continued to grow. Supported by influential individuals who helped establish strong traditions and a positive school culture, the school, located initially off Woodward Avenue in central Detroit, has a rich history. With its 100th anniversary in 2028, the story of Catholic Central exemplifies a deep commitment to education, faith, and community. The school’s mission of teaching “Goodness, Discipline, and Knowledge” still resonates today. 

James M. Gibbons Jr., a 1968 CC graduate and retired educator, and Michael J. Butler, Esq., a 1971 CC graduate and retired trial attorney, selected images and articles from Basilian Fathers archives, CC archives, and alumni family scrapbooks. The foreword was written by Fr. Dennis P. Noelke, CSB, also a 1971 CC graduate and retired Catholic Central principal.

The Chaldean Church is among the ancient Eastern Churches serving the Chaldean people around the world.

Present-day Chaldeans are the descendants of the ancient people of Mesopotamia (Iraq)—the cradle of civilizations, the bedrock of the Old Testament prophets, and the land of the first Christians outside the ancient Roman Empire. Chaldeans are Catholic in faith, using the ancient Aramaic liturgical rite with the language that Jesus spoke during his earthly ministry. The Chaldean Church has a glorious history with countless martyrs and great missionary enterprises. By the start of the 20th century, Chaldeans increasingly began to flee Iraq in search of freedom and stability. Today, although several generations have been born and raised in the United States, Canada, Western Europe, and Australia, Iraq remains an important religious and cultural region. This book portrays important events during Chaldean history, with a focus on the migrant groups in the United States and Canada.