The 1960 presidential election, won ultimately by John F. Kennedy, was one of the closest and most contentious in American history. The country had never elected a Roman Catholic president, and the last time a Catholic had been nominated--New York Governor Al Smith in 1928--he was routed in the general election. From the outset, Kennedy saw the religion issue as the single most important obstacle on his road to the White House. He was acutely aware of, and deeply frustrated by, the possibility that his personal religious beliefs could keep him out of the White House. In The Making of a Catholic President, Shaun Casey tells the fascinating story of how the Kennedy campaign transformed the "religion question" from a liability into an asset, making him the first (and still only) Catholic president. Drawing on extensive archival research, including many never-before-seen documents, Casey takes us inside the campaign to show Kennedy's chief advisors--Ted Sorensen, John Kenneth Galbraith, Archibald Cox--grappling with the staunch opposition to the candidate's Catholicism. Casey also reveals, for the first time, many of the Nixon campaign's efforts to tap in to anti-Catholic sentiment, with the aid of Billy Graham and the National Association of Evangelicals, among others. The alliance between conservative Protestants and the Nixon campaign, he shows, laid the groundwork for the rise of the Religious Right. This book will shed light on one of the most talked-about elections in American history, as well as on the vexed relationship between religion and politics more generally. With clear relevance to our own political situation--where politicians' religious beliefs seem more important and more volatile than ever--The Making of a Catholic President offers rare insights into one of the most extraordinary presidential campaigns in American history.

According to most political and religious scholars and pundits, JFK's victory in 1960 symbolized America's evolution from a Protestant nation to a pluralist community that included Catholics as all citizens. However, if the presidential election of 1960 was indeed a turning point for American Catholics, how do we explain the failure of any Catholic - in over forty years - to repeat Kennedy's accomplishment? In this exhaustively researched study that fuses political, cultural, social and intellectual history, Thomas Carty challenges the assumption that JFK's successful campaign for the Presidency ended decades, if not centuries, of religious and political tension between American Catholics and Protestants, paving a new role for Catholics in American presidential politics.

According to numerous scholars and pundits, JFK's victory in 1960 symbolized America's evolution from a politically Protestant nation to a pluralistic one. The anti-Catholic prejudice that many blamed for presidential candidate Alfred E. Smith's crushing defeat in 1928 at last seemed to have been overcome. However, if the presidential election of 1960 was indeed a turning point for American Catholics, how do we explain the failure of any Catholic--in over forty years--to repeat Kennedy's accomplishment? In this exhaustively researched study that fuses political, cultural, social, and intellectual history, Thomas Carty challenges the assumption that JFK's successful campaign for the presidency ended decades, if not centuries, of religious and political tensions between American Catholics and Protestants.

The Third Disestablishment examines the formative period in the development of church-state law and the rise and decline of church-state separation as a legal construct and a cultural value.

American Catholic places the rise of the United States' political conservatism in the context of ferment within the Roman Catholic Church. How did Roman Catholics shift from being perceived as un-American to emerging as the most vocal defenders of the United States as the standard bearer in world history for political liberty and economic prosperity? D. G. Hart charts the development of the complex relationship between Roman Catholicism and American conservatism, and shows how these two seemingly antagonistic ideological groups became intertwined in advancing a certain brand of domestic and international politics. Contrary to the standard narrative, Roman Catholics were some of the most assertive political conservatives directly after World War II, and their brand of politics became one of the most influential means by which Roman Catholicism came to terms with American secular society. It did so precisely as bishops determined the church needed to update its teaching about its place in the modern world. Catholics grappled with political conservatism long before the supposed rightward turn at the time of the Roe v. Wade decision in 1973. Hart follows the course of political conservatism from John F. Kennedy, the first and only Roman Catholic president of the United States, to George W. Bush, and describes the evolution of the church and its influence on American politics. By tracing the roots of Roman Catholic politicism in American culture, Hart argues that Roman Catholicism's adaptation to the modern world, whether in the United States or worldwide, was as remarkable as its achievement remains uncertain. In the case of Roman Catholicism, the effects of religion on American politics and political conservatism are indisputable.