Catholic San Francisco: A City of Contests - Revision history

Ccarlsson at 05:42, 4 November 2023

2023-11-04T05:42:13Z

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	[[Van Ness and Clay 1878 \|Prev. Document]] [[Van Ness, Market ~~and 11th Streets~~\|Next Document]]		[[Van Ness and Clay 1878 \|Prev. Document]] [[Mission, 11th Street, South Van Ness and Market\|Next Document]]

	[[category:TenderNob]] [[category:1930s]] [[category:Polk Gulch]] [[category:1960s]] [[category:religion]] [[category:churches]] [[category:Western Addition]] [[category:1900s]] [[category:1930s]] [[category:1950s]] [[category:buildings]] [[category:Book Excerpts]]		[[category:TenderNob]] [[category:1930s]] [[category:Polk Gulch]] [[category:1960s]] [[category:religion]] [[category:churches]] [[category:Western Addition]] [[category:1900s]] [[category:1930s]] [[category:1950s]] [[category:buildings]] [[category:Book Excerpts]]

Ccarlsson at 03:11, 8 December 2021

2021-12-08T03:11:24Z

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	[[category:TenderNob]] [[category:1930s]] [[category:Polk Gulch]] [[category:1960s]] [[category:religion]] [[category:churches]] [[category:Western Addition]] [[category:1900s]] [[category:1930s]] [[category:1950s]] [[category:buildings]]		[[category:TenderNob]] [[category:1930s]] [[category:Polk Gulch]] [[category:1960s]] [[category:religion]] [[category:churches]] [[category:Western Addition]] [[category:1900s]] [[category:1930s]] [[category:1950s]] [[category:buildings]] [[category:Book Excerpts]]

Ccarlsson: added photos and category

2020-07-09T21:55:01Z

added photos and category

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	''This is the introduction to Issel's 2013 book, "Church and State in the City: Catholics and Politics in Twentieth-Century San Francisco"—scroll to bottom for links and information''		''This is the introduction to Issel's 2013 book, "Church and State in the City: Catholics and Politics in Twentieth-Century San Francisco"—scroll to bottom for links and information''

			[[Image:St Marys Church Van Ness c 1900.jpg]]

			'''St. Mary's Cathedral on Van Ness Avenue, c. 1900.'''

			''Photo: provenance unknown, via Facebook''

	[[Image:St Marys Oct 10 1953 AAB-0959.jpg\|right]]		[[Image:St Marys Oct 10 1953 AAB-0959.jpg\|right]]
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	The streets of twentieth-century San Francisco rang with the sound of these contests. Residents clashed over who should be included in the definition of “the public,” which members of the public should have a say in determining the priorities of life in the city, and how the common good, the public interest, should be defined and implemented. The city’s history has featured conservative Christians as well as irreligious radicals, laissez-faire capitalists as well as revolutionary socialists, white supremacists as well as racial liberals, not to mention those whose worldviews have defied simplistic labels. This latter group, for instance, includes the Roman Catholic nuns who were fierce critics of unfettered capitalism and fought for the rights of men and women in the workplace, while at the same time opposing feminism and birth control.		The streets of twentieth-century San Francisco rang with the sound of these contests. Residents clashed over who should be included in the definition of “the public,” which members of the public should have a say in determining the priorities of life in the city, and how the common good, the public interest, should be defined and implemented. The city’s history has featured conservative Christians as well as irreligious radicals, laissez-faire capitalists as well as revolutionary socialists, white supremacists as well as racial liberals, not to mention those whose worldviews have defied simplistic labels. This latter group, for instance, includes the Roman Catholic nuns who were fierce critics of unfettered capitalism and fought for the rights of men and women in the workplace, while at the same time opposing feminism and birth control.

			[[Image:St Marys c 1940s.jpg\|800px]]

			'''St. Mary's Cathedral on Van Ness Avenue (at left), c. 1940s.'''

			''Photo: provenance unknown, via Facebook''

	[[Image:Cushman-Sept-16-1962-St-Marys-Van-Ness-and-OFarrell-after-fire-P12690.jpg]]		[[Image:Cushman-Sept-16-1962-St-Marys-Van-Ness-and-OFarrell-after-fire-P12690.jpg]]
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	[[Van Ness and Clay 1878 \|Prev. Document]] [[Van Ness, Market and 11th Streets\|Next Document]]		[[Van Ness and Clay 1878 \|Prev. Document]] [[Van Ness, Market and 11th Streets\|Next Document]]

	[[category:TenderNob]] [[category:1930s]] [[category:Polk Gulch]] [[category:1960s]] [[category:religion]] [[category:churches]] [[category:Western Addition]] [[category:1900s]] [[category:1930s]] [[category:1950s]]		[[category:TenderNob]] [[category:1930s]] [[category:Polk Gulch]] [[category:1960s]] [[category:religion]] [[category:churches]] [[category:Western Addition]] [[category:1900s]] [[category:1930s]] [[category:1950s]] [[category:buildings]]

Ccarlsson at 23:33, 24 May 2020

2020-05-24T23:33:47Z

← Older revision		Revision as of 16:33, 24 May 2020
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	''This is the introduction to Issel's 2013 book, "Church and State in the City: Catholics and Politics in Twentieth-Century San Francisco"—scroll to bottom for links and information''		''This is the introduction to Issel's 2013 book, "Church and State in the City: Catholics and Politics in Twentieth-Century San Francisco"—scroll to bottom for links and information''

	[[Image:St Marys Oct 10 1953 AAB-0959.jpg\|right~~\|thumb\|~~'''St. Mary's Cathedral on Van Ness, October 10, 1953'''; ''Photo: San Francisco History Center, SF Public Library'']] Many myths populate the conventional wisdom about American cities, but one of the most tenacious is the notion that San Francisco has always been the nation’s “Left Coast” city: a decidedly un-American carnival of secular humanism featuring warring tribes of radicals thumbing their noses at tradition and authority while onlookers adopt a devil-may-care tolerance for whomever turns up no matter what they do. The myth developed from a kernel of truth, the reality that from Gold Rush days, to the [[Dot.com Meltdown Real Estate Frenzy Subsides at end of 2000\|Dot Com Boom]], to the Great Recession, San Francisco has attracted more than its share of [[:Category:Dissent\|rebels]] and [[The Bohemian Oligarchy\|bohemians]] whose adventures and escapades fit the mythic profile. But to imagine the San Francisco story as primarily a narrative of the libertine lifestyles and noisy antics of its more rebellious residents writ large is to lose sight of the city’s actual history: one that is both more complicated and closer to the American mainstream. Perhaps the most glaring omission in the construct of mythical San Francisco is its erasure of religion in the city’s history, including hard fought contests among faith-based religious reformers, libertarian- oriented capitalists, and secular socialists and communists that have marked the city’s public life.		[[Image:St Marys Oct 10 1953 AAB-0959.jpg\|right]]

			'''St. Mary's Cathedral on Van Ness, October 10, 1953'''

			''Photo: San Francisco History Center, SF Public Library''

			Many myths populate the conventional wisdom about American cities, but one of the most tenacious is the notion that San Francisco has always been the nation’s “Left Coast” city: a decidedly un-American carnival of secular humanism featuring warring tribes of radicals thumbing their noses at tradition and authority while onlookers adopt a devil-may-care tolerance for whomever turns up no matter what they do. The myth developed from a kernel of truth, the reality that from Gold Rush days, to the [[Dot.com Meltdown Real Estate Frenzy Subsides at end of 2000\|Dot Com Boom]], to the Great Recession, San Francisco has attracted more than its share of [[:Category:Dissent\|rebels]] and [[The Bohemian Oligarchy\|bohemians]] whose adventures and escapades fit the mythic profile. But to imagine the San Francisco story as primarily a narrative of the libertine lifestyles and noisy antics of its more rebellious residents writ large is to lose sight of the city’s actual history: one that is both more complicated and closer to the American mainstream. Perhaps the most glaring omission in the construct of mythical San Francisco is its erasure of religion in the city’s history, including hard fought contests among faith-based religious reformers, libertarian- oriented capitalists, and secular socialists and communists that have marked the city’s public life.

	The streets of twentieth-century San Francisco rang with the sound of these contests. Residents clashed over who should be included in the definition of “the public,” which members of the public should have a say in determining the priorities of life in the city, and how the common good, the public interest, should be defined and implemented. The city’s history has featured conservative Christians as well as irreligious radicals, laissez-faire capitalists as well as revolutionary socialists, white supremacists as well as racial liberals, not to mention those whose worldviews have defied simplistic labels. This latter group, for instance, includes the Roman Catholic nuns who were fierce critics of unfettered capitalism and fought for the rights of men and women in the workplace, while at the same time opposing feminism and birth control.		The streets of twentieth-century San Francisco rang with the sound of these contests. Residents clashed over who should be included in the definition of “the public,” which members of the public should have a say in determining the priorities of life in the city, and how the common good, the public interest, should be defined and implemented. The city’s history has featured conservative Christians as well as irreligious radicals, laissez-faire capitalists as well as revolutionary socialists, white supremacists as well as racial liberals, not to mention those whose worldviews have defied simplistic labels. This latter group, for instance, includes the Roman Catholic nuns who were fierce critics of unfettered capitalism and fought for the rights of men and women in the workplace, while at the same time opposing feminism and birth control.

Ccarlsson: added new photo

2014-11-09T07:23:38Z

added new photo

← Older revision		Revision as of 00:23, 9 November 2014
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	The contests that resulted from the competition among these rival constituencies were highly complex affairs; after all, the city housed others besides Catholics; Catholics did not think with one mind and behave as a political bloc; and religious faith did not always trump other sources of political thought and action among Catholics. The complexities only increased as the great events of the twentieth century impinged on the city, as its population increased in size and ethno-racial and cultural diversity, and as San Franciscans pursued their local political agendas in the context of national and international developments from the 1890s through the 1970s.(2) Like that of many American big cities in the twentieth century, especially major international port cities, San Francisco’s experience was marked above all by social diversity and by robust social movements and efforts at political reform. San Francisco was not—no city can be said to be—typical, but its economic role as a regional, national, and inter- national business center, its cultural role as a favored destination for migrants and immigrants, and its political role as a site for policy innovation all qualify it to be a significant, and distinctive, American study site.(3)		The contests that resulted from the competition among these rival constituencies were highly complex affairs; after all, the city housed others besides Catholics; Catholics did not think with one mind and behave as a political bloc; and religious faith did not always trump other sources of political thought and action among Catholics. The complexities only increased as the great events of the twentieth century impinged on the city, as its population increased in size and ethno-racial and cultural diversity, and as San Franciscans pursued their local political agendas in the context of national and international developments from the 1890s through the 1970s.(2) Like that of many American big cities in the twentieth century, especially major international port cities, San Francisco’s experience was marked above all by social diversity and by robust social movements and efforts at political reform. San Francisco was not—no city can be said to be—typical, but its economic role as a regional, national, and inter- national business center, its cultural role as a favored destination for migrants and immigrants, and its political role as a site for policy innovation all qualify it to be a significant, and distinctive, American study site.(3)

			[[Image:St.-Ignatius-College-Diamond-Jubilee-with-Archbishop-Hannah,-Oct.-25,-1930-BANC-PIC-2006.029-001006.02.jpg]]

			'''Archbishop Hannah celebrates St. Ignatius Diamond Jubilee, Oct. 24, 1930.'''

			''Photo: Bancroft Library''

	[[Image:Apr 11 1941 good friday folks on steps of st marys AAB-0758.jpg]]		[[Image:Apr 11 1941 good friday folks on steps of st marys AAB-0758.jpg]]

Ccarlsson at 22:51, 22 September 2014

2014-09-22T22:51:22Z

← Older revision		Revision as of 15:51, 22 September 2014
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	''This is the introduction to Issel's 2013 book, "Church and State in the City: Catholics and Politics in Twentieth-Century San Francisco"—scroll to bottom for links and information''		''This is the introduction to Issel's 2013 book, "Church and State in the City: Catholics and Politics in Twentieth-Century San Francisco"—scroll to bottom for links and information''

	[[Image:St Marys Oct 10 1953 AAB-0959.jpg\|~~left~~\|thumb\|'''St. Mary's Cathedral on Van Ness, October 10, 1953'''; ''Photo: San Francisco History Center, SF Public Library'']] Many myths populate the conventional wisdom about American cities, but one of the most tenacious is the notion that San Francisco has always been the nation’s “Left Coast” city: a decidedly un-American carnival of secular humanism featuring warring tribes of radicals thumbing their noses at tradition and authority while onlookers adopt a devil-may-care tolerance for whomever turns up no matter what they do. The myth developed from a kernel of truth, the reality that from Gold Rush days, to the [[Dot.com Meltdown Real Estate Frenzy Subsides at end of 2000\|Dot Com Boom]], to the Great Recession, San Francisco has attracted more than its share of [[:Category:Dissent\|rebels]] and [[The Bohemian Oligarchy\|bohemians]] whose adventures and escapades fit the mythic profile. But to imagine the San Francisco story as primarily a narrative of the libertine lifestyles and noisy antics of its more rebellious residents writ large is to lose sight of the city’s actual history: one that is both more complicated and closer to the American mainstream. Perhaps the most glaring omission in the construct of mythical San Francisco is its erasure of religion in the city’s history, including hard fought contests among faith-based religious reformers, libertarian- oriented capitalists, and secular socialists and communists that have marked the city’s public life.		[[Image:St Marys Oct 10 1953 AAB-0959.jpg\|right\|thumb\|'''St. Mary's Cathedral on Van Ness, October 10, 1953'''; ''Photo: San Francisco History Center, SF Public Library'']] Many myths populate the conventional wisdom about American cities, but one of the most tenacious is the notion that San Francisco has always been the nation’s “Left Coast” city: a decidedly un-American carnival of secular humanism featuring warring tribes of radicals thumbing their noses at tradition and authority while onlookers adopt a devil-may-care tolerance for whomever turns up no matter what they do. The myth developed from a kernel of truth, the reality that from Gold Rush days, to the [[Dot.com Meltdown Real Estate Frenzy Subsides at end of 2000\|Dot Com Boom]], to the Great Recession, San Francisco has attracted more than its share of [[:Category:Dissent\|rebels]] and [[The Bohemian Oligarchy\|bohemians]] whose adventures and escapades fit the mythic profile. But to imagine the San Francisco story as primarily a narrative of the libertine lifestyles and noisy antics of its more rebellious residents writ large is to lose sight of the city’s actual history: one that is both more complicated and closer to the American mainstream. Perhaps the most glaring omission in the construct of mythical San Francisco is its erasure of religion in the city’s history, including hard fought contests among faith-based religious reformers, libertarian- oriented capitalists, and secular socialists and communists that have marked the city’s public life.

	The streets of twentieth-century San Francisco rang with the sound of these contests. Residents clashed over who should be included in the definition of “the public,” which members of the public should have a say in determining the priorities of life in the city, and how the common good, the public interest, should be defined and implemented. The city’s history has featured conservative Christians as well as irreligious radicals, laissez-faire capitalists as well as revolutionary socialists, white supremacists as well as racial liberals, not to mention those whose worldviews have defied simplistic labels. This latter group, for instance, includes the Roman Catholic nuns who were fierce critics of unfettered capitalism and fought for the rights of men and women in the workplace, while at the same time opposing feminism and birth control.		The streets of twentieth-century San Francisco rang with the sound of these contests. Residents clashed over who should be included in the definition of “the public,” which members of the public should have a say in determining the priorities of life in the city, and how the common good, the public interest, should be defined and implemented. The city’s history has featured conservative Christians as well as irreligious radicals, laissez-faire capitalists as well as revolutionary socialists, white supremacists as well as racial liberals, not to mention those whose worldviews have defied simplistic labels. This latter group, for instance, includes the Roman Catholic nuns who were fierce critics of unfettered capitalism and fought for the rights of men and women in the workplace, while at the same time opposing feminism and birth control.

Ccarlsson at 22:48, 22 September 2014

2014-09-22T22:48:46Z

@@ Line 47: / Line 47: @@
 <font size=4>Notes</font>
-to come.
+. Among the numerous works that have informed my thinking about American political culture, I have been especially influenced by Michael J. Sandel, ''Democracy’s Discontent: America in Search of a Public Philosophy'' (Cambridge, Mass.: Harvard University Press, 1996); Michael J. Sandel, ''Liberalism and the Limits of Justice'', 2d ed. (New York: Cambridge University Press, 1998); John Rawls, ''Political Liberalism'', exp. ed. (New York: Columbia University Press, 2005); John Rawls, ''The Law of Peoples'' (Cambridge, Mass.: Harvard University Press, 1999); Rogers M. Smith, ''Civic Ideals: Conflicting Visions of Citizenship in American History'' (New Haven, Conn.: Yale University Press, 1997); Michael Walzer, ''Thinking Politically: Essays in Political Theory'', 2d ed., ed. David Miller (New Haven, Conn.: Yale University Press, 2007); Barry Bozeman, ''Public Values and Public Interest: Counterbalancing Economic Individualism'' (Washington, D.C.: Georgetown University Press, 2007); Louis Dupré, “The Common Good and the Open Society,” in ''Catholicism and Liberalism: Contributions to American Public Philosophy,'' ed. R. Bruce Douglass and David Hollenbach (New York: Cambridge University Press, 1994), 172–195; Jean Bethke Elshtain, “Catholic Social Thought, the City, and Liberal America,” in ''Catholicism, Liberalism, and Communitarianism: The Catholic Intellectual Tradition and the Moral Foundations of Democracy'', ed. Kenneth L. Grasso, Gerard V. Bradley, and Robert P. Hunt (Lanham, Md.: Rowman and Littlefield, 1995), 97–114; Gary D. Glenn and John Stack, “Is American Democracy Safe for Catholicism,” ''Review of Politics'' 62, no. 1 (Winter 2000), 5–29; Judith N. Shklar, ''American Citizenship: The Quest for Inclusion'' (Cambridge, Mass.: Harvard University Press, 1991); Mary Ann Glendon, ''Rights Talk: The Impoverishment of Political Discourse'' (New York: Free Press, 1991); Akhil Reed Amar, ''The Bill of Rights: Creation and Reconstruction'' (New Haven, Conn.: Yale University Press, 1998); Mark Hulliung, ''The Social Contract in America from the Revolution to the Present Age'' (Lawrence: University Press of Kansas, 2007). For an impressive synthesis that places in the forefront theories about and the practice of “collective action for the public good” in the American city from the eighteenth century to the present, see John D. Fairfield, ''The Public and Its Possibilities: Triumphs and Tragedies in the American City'' (Philadelphia: Temple University Press, 2010). For a useful online forum with material regarding the concept of the public sphere, see Social Science Research Council, “Public Sphere Guide,” available [http://publicsphere.ssrc.org/guide online].<br>
 <hr>

Ccarlsson at 04:28, 20 September 2014

2014-09-20T04:28:26Z

← Older revision		Revision as of 21:28, 19 September 2014
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	[http://webapp1.dlib.indiana.edu/cushman/ ''Charles Cushman Collection: Indiana University Archives (P12690)'']		[http://webapp1.dlib.indiana.edu/cushman/ ''Charles Cushman Collection: Indiana University Archives (P12690)'']

	These contests have shaped the city’s twentieth-century history and contributed to its contemporary reputation as a place where participation in the political process for defining the common good is open to all residents, irrespective of class, ethnicity, color, creed, gender, sexual orientation, or disability. The purpose of this book is to reconsider San Francisco history, over nearly a century, while taking into account the role of Catholic faith-based activism. The book develops a two-part argument. First, San Francisco politics beginning in the 1890s was directly influenced by the deliberate attempts of the Catholic Church and devout Catholic men and women to influence the terms of debate about the common good and to shape public policy according to their faith- based values. Second, Catholics found themselves in conflict with laissez-faire capitalists, secular liberals, and anti-Catholic socialists and communists. These secular aspirants for political influence were just as determined as their religious rivals to shape the city’s public philosophy and its public policies. Despite their sometimes irreconcilable differences, laissez-faire capitalists, anticapitalist socialists and communists, and secular liberals envisioned the good society as one built on a foundation of individual rights and freedom of choice unencumbered by traditions of faith and clerical authority. This put them on a collision course with the church and with those politically active Catholics for whom God-given duties and obligations that individuals owed to one another should set limits to individual freedom and constrain the content of government policies in a city named for St. Francis.(1)		These contests have shaped the city’s twentieth-century history and contributed to its contemporary reputation as a place where participation in the political process for defining the common good is open to all residents, irrespective of class, ethnicity, color, creed, gender, sexual orientation, or disability. The purpose of this book is to reconsider San Francisco history, over nearly a century, while taking into account the role of [[Mission District Catholic Liberals Shaped San Francisco's Culture\|Catholic faith-based activism]]. The book develops a two-part argument. First, San Francisco politics beginning in the 1890s was directly influenced by the deliberate attempts of the Catholic Church and devout Catholic men and women to influence the terms of debate about the common good and to shape public policy according to their faith- based values. Second, Catholics found themselves in conflict with laissez-faire capitalists, secular liberals, and anti-Catholic socialists and communists. These secular aspirants for political influence were just as determined as their religious rivals to shape the city’s public philosophy and its public policies. Despite their sometimes irreconcilable differences, laissez-faire capitalists, anticapitalist socialists and communists, and secular liberals envisioned the good society as one built on a foundation of individual rights and freedom of choice unencumbered by traditions of faith and clerical authority. This put them on a collision course with the church and with those politically active Catholics for whom God-given duties and obligations that individuals owed to one another should set limits to individual freedom and constrain the content of government policies in a city named for St. Francis.(1)

	The contests that resulted from the competition among these rival constituencies were highly complex affairs; after all, the city housed others besides Catholics; Catholics did not think with one mind and behave as a political bloc; and religious faith did not always trump other sources of political thought and action among Catholics. The complexities only increased as the great events of the twentieth century impinged on the city, as its population increased in size and ethno-racial and cultural diversity, and as San Franciscans pursued their local political agendas in the context of national and international developments from the 1890s through the 1970s.(2) Like that of many American big cities in the twentieth century, especially major international port cities, San Francisco’s experience was marked above all by social diversity and by robust social movements and efforts at political reform. San Francisco was not—no city can be said to be—typical, but its economic role as a regional, national, and inter- national business center, its cultural role as a favored destination for migrants and immigrants, and its political role as a site for policy innovation all qualify it to be a significant, and distinctive, American study site.(3)		The contests that resulted from the competition among these rival constituencies were highly complex affairs; after all, the city housed others besides Catholics; Catholics did not think with one mind and behave as a political bloc; and religious faith did not always trump other sources of political thought and action among Catholics. The complexities only increased as the great events of the twentieth century impinged on the city, as its population increased in size and ethno-racial and cultural diversity, and as San Franciscans pursued their local political agendas in the context of national and international developments from the 1890s through the 1970s.(2) Like that of many American big cities in the twentieth century, especially major international port cities, San Francisco’s experience was marked above all by social diversity and by robust social movements and efforts at political reform. San Francisco was not—no city can be said to be—typical, but its economic role as a regional, national, and inter- national business center, its cultural role as a favored destination for migrants and immigrants, and its political role as a site for policy innovation all qualify it to be a significant, and distinctive, American study site.(3)

Ccarlsson: fix navigation for renamed page

2014-09-19T21:27:21Z

fix navigation for renamed page

← Older revision		Revision as of 14:27, 19 September 2014
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	[[Van Ness and Clay 1878 \|Prev. Document]] [[Van Ness and ~~Market~~ \|Next Document]]		[[Van Ness and Clay 1878 \|Prev. Document]] [[Van Ness, Market and 11th Streets\|Next Document]]

	[[category:TenderNob]] [[category:1930s]] [[category:Polk Gulch]] [[category:1960s]] [[category:religion]] [[category:churches]] [[category:Western Addition]] [[category:1900s]] [[category:1930s]] [[category:1950s]]		[[category:TenderNob]] [[category:1930s]] [[category:Polk Gulch]] [[category:1960s]] [[category:religion]] [[category:churches]] [[category:Western Addition]] [[category:1900s]] [[category:1930s]] [[category:1950s]]

Ccarlsson at 21:24, 19 September 2014

2014-09-19T21:24:29Z

← Older revision		Revision as of 14:24, 19 September 2014
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	''Church and State in the City'' begins in the 1890s and continues with chapters arranged generally in chronological order, but it is meant to be neither a decade-by-decade chronicle nor a comprehensive political history of the city. The purpose is to stimulate debate about the contours of San Francisco history and to contribute to rethinking the role of religion in American urban history, not to present a definitive account. The book, moreover, is frankly revisionist in challenging the notion that the history of urban politics and policy can be best understood as the unfolding of a coherent, progressive, secular modernization of urban political culture. Each chapter explores particular contests, selected because of their importance to city residents at specific moments in urban political development, the analysis of which provides insight into the complex and dynamic combination of change and continuity that marked the city’s history at every point of the twentieth century. The individual chapters have also been written so that readers will find each a coherent stand-alone historical analysis. Readers who wish a sense of the cumulative impact of the events included in the book will want to read it from beginning to end. Taken as a whole, the book offers a new interpretation, or reconsideration, of San Francisco’s history during the twentieth century.		''Church and State in the City'' begins in the 1890s and continues with chapters arranged generally in chronological order, but it is meant to be neither a decade-by-decade chronicle nor a comprehensive political history of the city. The purpose is to stimulate debate about the contours of San Francisco history and to contribute to rethinking the role of religion in American urban history, not to present a definitive account. The book, moreover, is frankly revisionist in challenging the notion that the history of urban politics and policy can be best understood as the unfolding of a coherent, progressive, secular modernization of urban political culture. Each chapter explores particular contests, selected because of their importance to city residents at specific moments in urban political development, the analysis of which provides insight into the complex and dynamic combination of change and continuity that marked the city’s history at every point of the twentieth century. The individual chapters have also been written so that readers will find each a coherent stand-alone historical analysis. Readers who wish a sense of the cumulative impact of the events included in the book will want to read it from beginning to end. Taken as a whole, the book offers a new interpretation, or reconsideration, of San Francisco’s history during the twentieth century.

			<font size=4>Notes</font>

			to come.

	<hr>		<hr>

	[[Image:Issel Church and State sm.jpg\|left\|~~240px~~]] ''From pages 1-6, the Introduction to [http://www.temple.edu/tempress/titles/2257_reg.html '''Church and State in the City: Catholics and Politics in Twentieth-Century San Francisco'''] by William Issel. Used by permission of Temple University Press. © 2013 by Temple University. All Rights Reserved.''		[[Image:Issel Church and State sm.jpg\|left\|200px]] ''From pages 1-6, the Introduction to [http://www.temple.edu/tempress/titles/2257_reg.html '''Church and State in the City: Catholics and Politics in Twentieth-Century San Francisco'''] by William Issel. Used by permission of Temple University Press. © 2013 by Temple University. All Rights Reserved.''



	[[Van Ness and Clay 1878 \|Prev. Document]] [[Van Ness and Market \|Next Document]]		[[Van Ness and Clay 1878 \|Prev. Document]] [[Van Ness and Market \|Next Document]]

	[[category:TenderNob]] [[category:1930s]] [[category:Polk Gulch]] [[category:1960s]] [[category:religion]] [[category:churches]] [[category:Western Addition]] [[category:1900s]] [[category:1930s]] [[category:1950s]]		[[category:TenderNob]] [[category:1930s]] [[category:Polk Gulch]] [[category:1960s]] [[category:religion]] [[category:churches]] [[category:Western Addition]] [[category:1900s]] [[category:1930s]] [[category:1950s]]