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Anti-Catholicism in the United States concerns the anti-Catholic attitudes which were first brought to the Thirteen Colonies by Protestant European settlers, mostly composed of English Puritans, during the British colonization of North America (16th–17th century). Two types of anti-Catholic rhetoric existed in colonial society and they continued to exist during the following centuries. The first type, derived from the theological heritage of the Protestant Reformation and the European wars of religion (16th–18th century), consisted of the biblical Anti-Christ and the Whore of Babylon variety and it dominated anti-Catholic thought until the late 17th century. The second type was a variety which was partially derived from xenophobic, ethnocentric, nativist, and racist sentiments and distrust of increasing waves of Catholic immigrants, particularly immigrants from Ireland, Italy, Poland, Germany, Austria and Mexico. It usually focused on the pope's control of bishops, priests, and deacons. Historians have studied the motivations for anti-Catholicism during the history of the United States. The historian Arthur M. Schlesinger Sr. characterized prejudice against Catholics as "the deepest bias in the history of the American people." The historian John Higham described anti-Catholicism as "the most luxuriant, tenacious tradition of paranoiac agitation in American history". The historian Joseph G. Mannard says that wars reduced anti-Catholicism: "enough Catholics supported the War for Independence to erase many old myths about the inherently treasonable nature of Catholicism. ... During the Civil War, the heavy enlistments of Irish and Germans into the Union Army helped to dispel notions of immigrant and Catholic disloyalty." During the 1970s and 1980s, the historic tensions between Evangelical Protestants and Catholics in the United States began to fade. In politics, conservative Catholics and Evangelical Protestants joined forces with the Republican Party and formed the Christian right in order to advocate conservative positions on social and cultural issues, such as opposition to gay marriage and abortion. In 2000, almost half of the members of the Republican coalition were Catholic and a large majority of the Republican coalition's non-Catholic members were White Evangelicals. Origins American anti-Catholicism originally derived from the theological heritage of the Protestant Reformation and the European wars of religion (16th–18th century). Because the Reformation was based on an effort to correct what was perceived as the errors and excesses of the Catholic Church, its proponents formed strong positions against the Roman clerical hierarchy in general and the Papacy in particular. These positions were held by most Protestant spokesmen in the Thirteen Colonies, including those from Calvinist, Anglican, and Lutheran traditions. Furthermore, English, Scottish, and Scots-Irish identity to a large extent was based on the opposition to Catholicism. "To be English was to be anti-Catholic", writes Robert Curran. Many of the English colonists, such as the Puritans and Congregationalists, were themselves victims of religious persecution by the Church of England fleeing from Great Britain, whose doctrines and modes of worship they believed to be firmly rooted in Roman Catholicism. Because of this, much of early American religious culture exhibited the more extreme anti-Catholic bias of these Protestant denominations. John Tracy Ellis wrote that a "universal anti-Catholic bias was brought to Jamestown in 1607 and vigorously cultivated in all the thirteen colonies from Massachusetts to Georgia." Colonial charters and laws contained specific proscriptions against Roman Catholics having any political power. Ellis noted that a common hatred of the Roman Catholic Church could bring together Anglican and Puritan clergy and laity despite their many other disagreements. In 1642, the Colony of Virginia enacted a law prohibiting Catholic settlers. Five years later, a similar statute was enacted by the Massachusetts Bay Colony. In 1649, the Act of Toleration was passed in Maryland, where "blasphemy and the calling of opprobrious religious names" became punishable offenses, but it was repealed in 1654 and thus Catholics were outlawed once again. By 1692, formerly Catholic Maryland overthrew its Government, established the Church of England by law, and forced Catholics to pay heavy taxes towards its support. They were cut off from all participation in politics and additional laws were introduced that outlawed the Mass, the church's sacraments, and Catholic schools (see Protestant Revolution in Maryland). John Adams attended Vespers on a Sunday afternoon at a Catholic church in Philadelphia one day in 1774. He praised the sermon for teaching civic duty, and enjoyed the music, but ridiculed the rituals engaged in by the parishioners. In 1788, John Jay urged the New York Legislature to require office-holders to renounce the pope and foreign authorities "in all matters ecclesiastical as well as civil," which included both the Catholic and the Anglican churches. Once the American Revolution was underway and independence was at hand, Virginia, Pennsylvania, and Maryland passed acts of religious toleration in 1776. George Washington, as commander of the army and as president, was a vigorous promoter of tolerance for all religious denominations. He believed religion was an important support for public order, morality and virtue. He often attended services of different denominations. He suppressed anti-Catholic celebrations in the Army. The Patriot reliance on Catholic France for military, financial, and diplomatic aid led to a sharp drop in anti-Catholic rhetoric. Indeed, the British monarch replaced the pope as the demon patriots had to fight against. Anti-Catholicism remained strong among Loyalists, some of whom went to Canada after the war while 80% remained in the new nation. By the 1780s, Catholics were extended legal toleration in all of the New England states that previously had been so hostile, and the anti-Catholic tradition of Pope Night was discontinued. "In the midst of war and crisis, New Englanders gave up not only their allegiance to Britain but one of their most dearly held prejudices." 19th century In 1836, Maria Monk's Awful Disclosures of the Hotel Dieu Nunnery in Montreal was published. It was a great commercial success and is still circulated today by such publishers as Jack Chick. It was discovered to be a fabrication shortly after publication. It was the most prominent of many such pamphlets. Numerous ex-priests and ex-nuns were on the anti-Catholic lecture circuit with lurid tales, always involving heterosexual contacts of adults—priests and nuns with dead babies buried in the basement. Immigration Anti-Catholicism reached a peak in the mid nineteenth century when Protestant leaders became alarmed by the heavy influx of Catholic immigrants from Ireland and Germany. .... Discover the Maria Bruscino Sanchez popular books. Find the top 100 most popular Maria Bruscino Sanchez books.