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Disruptive Power examines a surprising revival of faith in Catholic miracles in Germany from the 1920s to the 1960s. The book follows the dramatic stigmata of Therese Neumann of Konnersreuth and her powerful circle of followers that included theologians, Cardinals, politicians, journalists, monarchists, anti-fascists, and everyday pilgrims. Disruptive Power explores how this and other similar groups negotiated the precariousness of the Weimar Republic, the repression of the Third Reich, and the dynamic early years of the Federal Republic. Analyzing a network of rebellious traditionalists, O'Sullivan illustrates the divisions that characterized the German Catholic minority as they endured the tumultuous era of the world wars. Analyzing material from archives in Germany and the United States, Michael E. O'Sullivan investigates the unsanctioned but very popular visions in several rural towns after World War II, providing micro-histories that illuminate the impact of mystical faith on religiosity, politics, and gender norms.

Numerous past review articles by scholars of German history share ideas produced by the religious turn in historiography since the 1970s and 1980s. Although highlighting a still growing groundswell of work focused on the German Catholic minority, these essays typically express discomfort with the relation of their subspecialty to the rest of the discipline. Bemoaning the marginalization of Catholic history and the self-inflicted ghettoization of research narrowly focused on regional traditions, past reviewers have worried about the integration of Catholicism within a larger framework. These past articles summarize phases of research on German Catholicism that produced much scholarship and multiple conceptual frameworks through which to understand the enduring impact of the church. Scholars of the 1970s and 1980s pushed against the grain of Hans-Ulrich Wehler's Bielefeld School to prove that Catholicism contributed more to the liberal democratic development of Germany than had been previously assumed, and by the 1990s German Catholic research focused primarily on the social history of Catholicism. The field of German Catholic history underwent a period of uncertain change during the early 2000s. Many of the German-language monographs on the topic remained wedded to the milieu model, but some younger scholars responded to critiques of German Catholic history by studying women's history or deploying poststructuralist analysis.

After the Second World War, West German Catholics placed more faith in religious miracles than they did at almost any other period in the modern era. West German congregations reported eleven apparitions of the Virgin Mary to Church officials be-tween 1945 and 1954, as well as Europe's most prominent twentieth century case of stigmata. Existing scholarship links the popularity of these alleged miracles to the ways in which Marian symbolism articulated anxieties about war trauma and the Cold War. This article illustrates how an interconnected movement of rural women, provincial priests, concentration camp survivors, and former prisoners of war based around Marian visions and stigmata emerged as a reaction not only to the Cold War, but also to Americanisation, consumerism, and the Nazi past. To frame the bitter conflicts between Marian pilgrims and Church hierarchy about the recognition of religious miracles, the article utilises Pierre Bourdieu's concept of 'religious field'. It also takes into account the gendered character of the conflicts. ; Nach dem Zweiten Weltkrieg zeigten westdeutsche Katholiken eine ausgeprägte Neigung, an religiöse Wunder zu glauben – stärker als in anderen Phasen der modernen Geschichte. Im Zeitraum 1945–1954 berichteten Pfarreien von elf Marienerscheinungen und einem vielbeachteten Fall angeblicher Stigmata am Körper einer Gläubigen. Die bisherige Forschung hat die Popularität der vermeintlichen Wunderereignisse im Kontext des Zweiten Weltkriegs und seiner Folgen sowie des Kalten Kriegs interpretiert. Der Aufsatz ergänzt und differenziert dieses Bild: Die im Zusammenhang mit Marienvisionen entstehende breite Bewegung aus Landfrauen, örtlichen Priestern, KZ-Überlebenden und ehemaligen Kriegsgefangenen war nicht nur eine Reaktion auf den Kalten Krieg, sondern auch auf Amerikanisierung, die entstehende Konsumgesellschaft und die NS-Vergangenheit. Um die oft scharfen Anerkennungskämpfe zwischen Marienpilgern und kirchlicher Hierarchie genauer zu analysieren, stützt sich der Beitrag auf Pierre Bourdieus Konzept des "religiösen Felds" und berücksichtigt zudem geschlechtergeschichtliche Aspekte dieser Auseinandersetzungen.

After the Second World War, West German Catholics placed more faith in religious miracles than they did at almost any other period in the modern era. West German congregations reported eleven apparitions of the Virgin Mary to Church officials be-tween 1945 and 1954, as well as Europe's most prominent twentieth century case of stigmata. Existing scholarship links the popularity of these alleged miracles to the ways in which Marian symbolism articulated anxieties about war trauma and the Cold War. This article illustrates how an interconnected movement of rural women, provincial priests, concentration camp survivors, and former prisoners of war based around Marian visions and stigmata emerged as a reaction not only to the Cold War, but also to Americanisation, consumerism, and the Nazi past. To frame the bitter conflicts between Marian pilgrims and Church hierarchy about the recognition of religious miracles, the article utilises Pierre Bourdieu's concept of 'religious field'. It also takes into account the gendered character of the conflicts.

Bringing together incisive contributions from an international group of colleagues and former students, Modern Germany in Transatlantic Perspective takes stock of the field of German history as exemplified by the extraordinary scholarly career of Konrad H. Jarausch. Through fascinating reflections on the discipline's theoretical, professional, and methodological dimensions, it explores Jarausch's monumental work as a teacher and a builder of scholarly institutions. In this way, it provides not merely a look back at the last fifty years of German history, but a path forward as new ideas and methods infuse the study of Germany's past