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Second Great Awakening
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An engraving of a Methodist camp meeting in 1819 (Library of Congress).
Great Awakening
First (c. 1730–1755)
Second (c. 1790–1840)
Third (c. 1855–1900)
Fourth (c. 1960–1980)
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The Second Great Awakening was a Protestant religious revival during the early 19th century in the United States. The movement began around 1790, gained momentum by 1800 and, after 1820, membership rose rapidly among Baptist and Methodist congregations whose preachers led the movement. It was past its peak by the late 1850s. The Second Great Awakening reflected Romanticism characterized by enthusiasm, emotion, and an appeal to the super-natural. It rejected the skeptical rationalism and deism of the Enlightenment.
The revivals enrolled millions of new members in existing evangelical denominations and led to the formation of new denominations. Many converts believed that the Awakening heralded a new millennial age. The Second Great Awakening stimulated the establishment of many reform movements designed to remedy the evils of society before the anticipated Second Coming of Jesus Christ.[1]
Historians named the Second Great Awakening in the context of the First Great Awakening of the 1730s and 1740s and of the Third Great Awakening of the late 1850s to early 1900s. These revivals were part of a much larger Romantic religious movement that was sweeping across Europe at the time, mainly throughout England, Scotland, and Germany.[2]
Contents
[hide]
1 Spread of revivals
1.1 Background
1.2 Theology
1.3 Burned-over district
1.4 West and Tidewater South
1.5 West
1.6 Church membership soars
2 Subgroups
2.1 Adventism
2.2 Holiness movement
2.3 Restoration Movement
3 Culture and society
4 Slaves and free Africans
5 Women
6 Prominent figures
7 Political implications
8 See also
9 References
10 Further reading
10.1 Historiography
Spread of revivals[edit]
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Background[edit]
Like the First Great Awakening a half century earlier, the Second reflected Romanticism characterized by enthusiasm, emotion, and an appeal to the super-natural.[3] It rejected the skepticism, deism, and rationalism left over from the Enlightenment.[4] At about the same time, similar movements flourished in Europe. Pietism was sweeping German countries.[5] Evangelicalism was waxing strong in England.[6]
The Second Great Awakening occurred in several episodes and over different denominations; however, the revivals were very similar.[4] As the most effective form of evangelizing during this period, revival meetings cut across geographical boundaries,[7] and the movement quickly spread throughout Kentucky, Tennessee and southern Ohio. Each denomination had assets that allowed it to thrive on the frontier. The Methodists had an efficient organization that depended on itinerant ministers, known as circuit riders, who sought out people in remote frontier locations. The circuit riders came from among the common people, which helped them establish rapport with the frontier families they hoped to convert.
Theology[edit]
Main article: Postmillennialism
Postmillennialism theology dominated American Protestantism in the first half of the 19th century. Postmillennialists believed that Christ will return to earth after the "millennium", which could entail either a literal 1,000 years or a figurative "long period" of peace and happiness. Christians thus had a duty to purify society in preparation for that return. This duty extended beyond American borders to include Christian Restorationism. George Fredrickson argues that Postmillennial theology "was an impetus to the promotion of Progressive reforms, as historians have frequently pointed out."[8] During the Second Great Awakening of the 1830s, some diviners expected the millennium to arrive in a few years. By the 1840s, however, the great day had receded to the distant future, and postmillennialism became a more passive religious dimension of the wider middle-class pursuit of reform and progress.[8]
Burned-over district[edit]
Main article: Burned-over district
In the early nineteenth century, western New York State was called the "burned-over district" because of the highly publicized revivals that crisscrossed the region.[9][10] Charles Finney, a leading revivalist active in the area, coined the term.[11] Linda K. Pritchard uses statistical data to show that compared to the rest of New York State, the Ohio River Valley in the lower Midwest, and the country as a whole, the religiosity of the Burned-over District was typical rather than exceptional.[12]
West and Tidewater South[edit]
On the American Frontier, evangelical denominations sent missionary preachers and exhorters out to the people in the backcountry, which supported the growth of membership among Methodists and Baptists. Revivalists' techniques were based on the camp meeting, with its Scottish Presbyterian roots. Most of the Scots-Irish immigrants before the American Revolutionary War settled in the backcountry of Pennsylvania and down the spine of the Appalachian Mountains.[13]
These denominations were based on an interpretation of man's spiritual equality before God, which led them to recruit members and preachers from a wide range of classes and all races. Baptists and Methodist revivals were successful in some parts of the Tidewater in the South, where an increasing number of common planters, plain folk, and slaves were converted.
West[edit]
Main article: Revival of 1800
In the newly settled frontier regions, the revival was implemented through camp meetings. These often provided the first encounter for some settlers with organized religion, and they were important as social venues. The camp meeting was a religious service of several days' length with preachers. Settlers in thinly populated areas gathered at the camp meeting for fellowship as well as worship. The sheer exhilaration of participating in a religious revival with crowds of hundreds and perhaps thousands of people inspired the dancing, shouting, and singing associated with these events. The revivals followed an arc of great emotional power, with an emphasis of the individual's sins and need to turn to Christ, restored by a sense of personal salvation. Upon their return home, most converts joined or created small local churches, which grew rapidly.[14] The Second Great Awakening marked a religious transition in society in America. Many Americans from the Calvinist sect emphasized man's inability to save themselves and that their only way to be saved was from grace from God.[15]
The Revival of 1800 in Logan County, Kentucky, began as a traditional Presbyterian sacramental occasion. The first informal camp meeting began there in June, when people began camping on the grounds of the Red River Meeting House. Subsequent meetings followed at the nearby Gasper River and Muddy River congregations, all three under the ministry of James McGready. One year later, an even larger sacrament occasion was held at Cane Ridge, Kentucky under Barton Stone, attracting perhaps as many as 20,000 people. Numerous Presbyterian, Baptist and Methodist ministers participated in the services. Thanks to such leaders as Barton W. Stone (1772–1844) and Alexander Campbell (1788–1866), the camp meeting revival became a major mode of church expansion for the Methodists and Baptists.[16]
The Cumberland Presbyterian Church emerged in Kentucky. Cane Ridge was also instrumental in fostering what became known as the Restoration Movement. This was made up of non-denominational churches committed to what they saw as the original, fundamental Christianity of the New Testament. They were committed to individuals' achieving a personal relationship with Christ. Churches with roots in this movement include the Churches of Christ, Christian Church (Disciples of Christ), and the Evangelical Christian Church in Canada[17]
Church membership soars[edit]
1839 Methodist camp meeting
The Methodist circuit riders and local Baptist preachers made enormous gains; to a lesser extent the Presbyterians gained members, particularly with the Cumberland Presbyterian Church in sparsely settled areas. As a result, the numerical strength of the Baptists and Methodists rose relative to that of the denominations dominant in the colonial period—the Anglicans, Presbyterians, Congregationalists. Among the new denominations that grew from the religious ferment of the Second Great Awakening are the Churches of Christ, Christian Church (Disciples of Christ), the Seventh-day Adventist Church, and the Evangelical Christian Church in Canada.[17][18] The converts during the Second Great Awakening were predominantly female. A 1932 source estimated at least three female converts to every two male converts between 1798 and 1826. Young people (those under 25) also converted in greater numbers, and were the first to convert.[19]
Subgroups[edit]
Adventism[edit]
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The Advent Movement emerged in the 1830s and 1840s in North America, and was preached by ministers such as William Miller, whose followers became known as Millerites. The name refers to belief in the soon Second Advent of Jesus (popularly known as the Second coming) and resulted in several major religious denominations, including Seventh-day Adventists and Advent Christians.[20]
Holiness movement[edit]
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Main article: Holiness movement
Though its roots are in the First Great Awakening and earlier, a re-emphasis on Wesleyan teachings on sanctification emerged during the Second Great Awakening, leading to a distinction between Mainline Methodism and Holiness churches.
Restoration Movement[edit]
Main article: Restoration Movement
See also: Restorationism
The idea of restoring a "primitive" form of Christianity grew in popularity in the U.S. after the American Revolution.[21]:89–94 This desire to restore a purer form of Christianity without an elaborate hierarchy contributed to the development of many groups during the Second Great Awakening, including the Mormons, Baptists and Shakers.[21]:89 Several factors made the restoration sentiment particularly appealing during this time period:[21]:90–94
To immigrants in the early 19th century, the land in the United States seemed pristine, edenic and undefiled – "the perfect place to recover pure, uncorrupted and original Christianity" – and the tradition-bound European churches seemed out of place in this new setting.[21]:90
A primitive faith based on the Bible alone promised a way to sidestep the competing claims of the many denominations available and for congregations to find assurance of being right without the security of an established national church.[21]:93
The Restoration Movement began during, and was greatly influenced by, the Second Great Awakening.[22]:368 While the leaders of one of the two primary groups making up this movement, Thomas Campbell and Alexander Campbell, resisted what they saw as the spiritual manipulation of the camp meetings, the revivals contributed to the development of the other major branch, led by Barton W. Stone.[22]:368 The Southern phase of the Awakening "was an important matrix of Barton Stone's reform movement" and shaped the evangelistic techniques used by both Stone and the Campbells.[22]:368
Culture and society[edit]
Efforts to apply Christian teaching to the resolution of social problems presaged the Social Gospel of the late 19th century. Converts were taught that to achieve salvation they needed not just to repent personal sin but also work for the moral perfection of society, which meant eradicating sin in all its forms. Thus, evangelical converts were leading figures in a variety of 19th century reform movements.[23]
Congregationalists set up missionary societies to evangelize the western territory of the northern tier. Members of these groups acted as apostles for the faith, and also as educators and exponents of northeastern urban culture. The Second Great Awakening served as an "organizing process" that created "a religious and educational infrastructure" across the western frontier that encompassed social networks, a religious journalism that provided mass communication, and church-related colleges.[22]:368 Publication and education societies promoted Christian education; most notable among them was the American Bible Society, founded in 1816. Women made up a large part of these voluntary societies.[24] The Female Missionary Society and the Maternal Association, both active in Utica, NY, were highly organized and financially sophisticated women's organizations responsible for many of the evangelical converts of the New York frontier.[25]
There were also societies that broadened their focus from traditional religious concerns to larger societal ones. These organizations were primarily sponsored by affluent women. They did not stem entirely from the Second Great Awakening, but the revivalist doctrine and the expectation that one's conversion would lead to personal action accelerated the role of women's social benevolence work.[26] Social activism influenced abolition groups and supporters of the Temperance movement. They began efforts to reform prisons and care for the handicapped and mentally ill. They believed in the perfectibility of people and were highly moralistic in their endeavors.
Slaves and free Africans[edit]
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Baptists and Methodists in the South preached to slaveholders and slaves alike. Conversions and congregations started with the First Great Awakening, resulting in Baptist and Methodist preachers being authorized among slaves and free African Americans more than a decade before 1800. "Black Harry" Hosier, an illiterate freedman who drove Francis Asbury on his circuits, proved to be able to memorize large passages of the Bible verbatim and became a cross-over success, as popular among white audiences as the black ones Asbury had originally intended for him to minister.[27] His sermon at Thomas Chapel in Chapeltown, Delaware, in 1784 was the first to be delivered by a black preacher directly to a white congregation.[28]
Despite being called the "greatest orator in America" by Benjamin Rush[29] and one of the best in the world by Bishop Thomas Coke,[28] Hosier was repeatedly passed over for ordination and permitted no vote during his attendance at the Christmas Conference that formally established American Methodism. Richard Allen, the other black attendee, was ordained by the Methodists in 1799, but his congregation of free African Americans in Philadelphia left the church there because of its discrimination. They founded the African Methodist Episcopal Church (AME) in Philadelphia. After first submitting to oversight by the established Methodist bishops, several AME congregations finally left to form the first independent African-American denomination in the United States in 1816. Soon after, the African Methodist Episcopal Zion Church (AME Zion) was founded as another denomination in New York City.
Early Baptist congregations were formed by slaves and free African Americans in South Carolina and Virginia. Especially in the Baptist Church, African Americans were welcomed as members and as preachers. By the early 19th century, independent African American congregations numbered in the several hundred in some cities of the South, such as Charleston, South Carolina, and Richmond and Petersburg, Virginia.[30] With the growth in congregations and churches, Baptist associations formed in Virginia, for instance, as well as Kentucky and other states.
The revival also inspired slaves to demand freedom. In 1800, out of African American revival meetings in Virginia, a plan for slave rebellion was devised by Gabriel Prosser, although the rebellion was discovered and crushed before it started.[31] Despite white attempts to control independent African American congregations, especially after the Nat Turner Uprising of 1831, a number of African American congregations managed to maintain their separation as independent congregations in Baptist associations. State legislatures passed laws requiring them always to have a white man present at their worship meetings.[30]
Women[edit]
Women, who made up the majority of converts during the Awakening, played a crucial role in its development and focus. It is not clear why women converted in larger numbers than men. Various scholarly theories attribute the discrepancy to a reaction to the perceived sinfulness of youthful frivolity, an inherent greater sense of religiosity in women, a communal reaction to economic insecurity, or an assertion of the self in the face of patriarchal rule. Husbands, especially in the South, sometimes disapproved of their wives' conversion, forcing women to choose between submission to God or their spouses. Church membership and religious activity gave women peer support and place for meaningful activity outside the home, providing many women with communal identity and shared experiences.[32]
Despite the predominance of women in the movement, they were not formally indoctrinated or given leading ministerial positions. However, women took other public roles; for example, relaying testimonials about their conversion experience, or assisting sinners (both male and female) through the conversion process. Leaders such as Charles Finney saw women's public prayer as a crucial aspect in preparing a community for revival and improving their efficacy in conversion.[33] Women also took crucial roles in the conversion and religious upbringing of children. During the period of revival, mothers were seen as the moral and spiritual foundation of the family, and were thus tasked with instructing children in matters of religion and ethics.[34]
The greatest change in women's roles stemmed from participation in newly formalized missionary and reform societies. Women's prayer groups were an early and socially acceptable form of women's organization. Through their positions in these organizations, women gained influence outside of the private sphere.[35][36]
Changing demographics of gender also affected religious doctrine. In an effort to give sermons that would resonate with the congregation, ministers stressed Christ's humility and forgiveness, in what the historian Barbara Welter calls a "feminization" of Christianity.[37]
Prominent figures[edit]
Richard Allen, founder, African Methodist Episcopal Church
Francis Asbury, Methodist, circuit rider and founder of American Methodism
Henry Ward Beecher, Presbyterian
Lyman Beecher, Presbyterian, his father
Antoinette Brown Blackwell, Congregationalist & later Unitarian, the first ordained female minister in the United States
Alexander Campbell, Presbyterian, and early leader of the Restoration Movement
Thomas Campbell Presbyterian, then early leader of the Restoration Movement
Peter Cartwright, Methodist
Lorenzo Dow, Methodist
Timothy Dwight IV, Congregationalist
Charles Finney, Presbyterian & anti-Calvinist
"Black Harry" Hosier, Methodist, the first African American to preach to a white congregation
Ann Lee, Shakers
Jarena Lee, Methodist, a female AME circuit rider
Robert Matthews, cult following as Matthias the Prophet
William Miller, Millerism, forerunner of Adventism
Asahel Nettleton, Reformed
Benjamin Randall, Free Will Baptist
Joseph Smith, The Church of Jesus Christ of Latter-day Saints
Barton Stone, Presbyterian non-Calvinist, then early leader of the Restoration Movement
Nathaniel William Taylor, heterodox Calvinist
Ellen G. White, Seventh-day Adventist Church
Political implications[edit]
Revivals and perfectionist hopes of improving individuals and society continued to increase from 1840 to 1865 across all major denominations, especially in urban areas. Evangelists often directly addressed issues such as slavery, greed, and poverty, laying the groundwork for later reform movements.[1] The influence of the Awakening continued in the form of more secular movements.[38] In the midst of shifts in theology and church polity, American Christians began progressive movements to reform society during this period. Known commonly as antebellum reform, this phenomenon included reforms in against the consumption of alcohol, for women's rights and abolition of slavery, and a multitude of other issues faced by society.[39]
The religious enthusiasm of the Second Great Awakening was echoed by the new political enthusiasm of the Second Party System.[40] More active participation in politics by more segments of the population brought religious and moral issues into the political sphere. The spirit of evangelical humanitarian reforms was carried on in the antebellum Whig party.[41]
Historians stress the understanding common among participants of reform as being a part of God's plan. As a result, local churches saw their roles in society in purifying the world through the individuals to whom they could bring salvation, and through changes in the law and the creation of institutions. Interest in transforming the world was applied to mainstream political action, as temperance activists, antislavery advocates, and proponents of other variations of reform sought to implement their beliefs into national politics. While Protestant religion had previously played an important role on the American political scene, the Second Great Awakening strengthened the role it would play.[1]
See also[edit]
Baptist portal
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Advent Christian Church
Christian revival
Christianity in the 19th century
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Holiness movement
Restoration Movement
Seventh-day Adventist Church
References[edit]
^ Jump up to: a b c Timothy L. Smith, Revivalism and Social Reform: American Protestantism on the Eve of the Civil War (1957).
Jump up ^ Heyrman, Christine Leigh. "The First Great Awakening". Divining America, TeacherServe. National Humanities Center.
Jump up ^ Henry B. Clark (1982). Freedom of Religion in America: Historical Roots, Philosophical Concepts, Contemporary Problems. Transaction Publishers. p. 16.
^ Jump up to: a b Nancy Cott, "Young Women in the Second Great Awakening in New England," Feminist Studies, (1975), 3#1 p. 15. JSTOR 3518952. doi:10.2307/3518952.
Jump up ^ Hans Schwarz (2005). Theology in a Global Context: The Last Two Hundred Years. Wm. B. Eerdmans. p. 91.
Jump up ^ Frederick Cyril Gill, The romantic movement and Methodism: a study of English romanticism and the evangelical revival (1937).
Jump up ^ Susan Hill Lindley, You Have Stept Out of Your Place: a History of Women and Religion in America (Westminster John Knox Press, 1996): 59
^ Jump up to: a b Fredrickson, George M. (1998). "The Coming of the Lord: The Northern Protestant Clergy and the Civil War Crisis". In Miller, Randall M.; Stout, Harry S.; Wilson, Charles Reagan. Religion and the American Civil War. Oxford University Press. pp. 110–30. ISBN 9780198028345.
Jump up ^ Whitney R. Cross, The Burned-over District: The Social and Intellectual History of Enthusiastic Religion in Western New, 1800–1850 (1951)
Jump up ^ Judith Wellman, Grassroots Reform in the Burned-over District of Upstate New York: Religion, Abolitionism, and Democracy (2000) excerpt and text search
Jump up ^ Geordan Hammond; William Gibson (March 1, 2012). Wesley and Methodist Studies. Clements. p. 32.
Jump up ^ Linda K. Pritchard, "The burned-over district reconsidered: A portent of evolving religious pluralism in the United States." Social Science History (1984): 243–265. JSTOR 1170853. doi:10.2307/1170853.
Jump up ^ On Scottish influences see Long (2002) and Elizabeth Semancik, "Backcountry Religious Ways" at [1]
Jump up ^ Dickson D. Bruce, Jr., And They All Sang Hallelujah: Plain Folk Camp-Meeting Religion, 1800–1845, (1974)
Jump up ^ ushistory.org, Religious Transformation and the Second Great Awakening, U.S. History Online Textbook, http://www.ushistory.org/us/22c.asp Monday, October 27, 2014 (2014)
Jump up ^ Douglas Foster, et al., The Encyclopedia of the Stone-Campbell Movement (2005)
^ Jump up to: a b Sydney E. Ahlstrom, A Religious History of the American People (2004)
Jump up ^ Melton, Encyclopedia of American Religions (2009)
Jump up ^ Nancy Cott, "Young Women in the Second Great Awakening in New England," Feminist Studies, (1975), 3#1 pp. 15–16. JSTOR 3518952. doi:10.2307/3518952.
Jump up ^ Gary Land, Adventism in America: A History (1998)
^ Jump up to: a b c d e C. Leonard Allen and Richard T. Hughes, Discovering Our Roots: The Ancestry of the Churches of Christ, Abilene Christian University Press, 1988, ISBN 0-89112-006-8
^ Jump up to: a b c d Douglas Allen Foster and Anthony L. Dunnavant, The Encyclopedia of the Stone-Campbell Movement: Christian Church (Disciples of Christ), Christian Churches/Churches of Christ, Churches of Christ, Wm. B. Eerdmans Publishing, 2004, ISBN 0-8028-3898-7, ISBN 978-0-8028-3898-8, 854 pages, entry on Great Awakenings
Jump up ^ Elizabeth J.Clapp, and Julie Roy Jeffrey, ed., Women, Dissent and Anti-slavery in Britain and America, 1790–1865, (Oxford ; New York: Oxford University Press, 2011): 13–14
Jump up ^ Barbara Welter, "The Feminization of American Religion: 1800–1860," in Clio's Consciousness Raised, edited by Mary S. Hartman and Lois Banner. New York: Octagon Books, 1976, 139
Jump up ^ Mary Ryan, "A Woman's Awakening: Evangelical Religion and the Families of Utica, New York, 1800 to 1840," American Quarterly 30, no. 5 (Winter 1978): 616–19
Jump up ^ Susan Hill Lindley, You Have Stept Out of Your Place: a History of Women and Religion in America, 1st paperback ed, (Louisville, Ky: Westminster John Knox Press, 1996): 65
Jump up ^ Morgan, Philip. Slave Counterpoint: Black Culture in the Eighteenth-Century Chesapeake and Lowcountry, p. 655. UNC Press (Chapel Hill), 1998. Accessed 17 October 2013.
^ Jump up to: a b Smith, Jessie C. Black Firsts: 4,000 Ground-Breaking and Pioneering Historical Events (3rd ed.), pp. 1820–1821. "Methodists: 1781". Visible Ink Press (Canton), 2013. Accessed 17 October 2013.
Jump up ^ Webb, Stephen H. "Introducing Black Harry Hoosier: The History Behind Indiana's Namesake". Indiana Magazine of History, Vol. XCVIII (March 2002). Trustees of Indiana University. Accessed 17 October 2013.
^ Jump up to: a b Albert J. Raboteau, Slave Religion: The 'Invisible Institution' in the Antebellum South, New York: Oxford University Press, 2004, p. 137, accessed 27 Dec 2008
Jump up ^ Alan Brinkley, The Unfinished Nation, p 168
Jump up ^ Susan Hill Lindley, You Have Stept Out of Your Place: a History of Women and Religion in America, 1st paperback ed, (Louisville, Ky: Westminster John Knox Press, 1996): 59–61.
Jump up ^ Susan Hill Lindley, You Have Stept Out of Your Place: a History of Women and Religion in America, 1st paperback ed, (Louisville, Ky: Westminster John Knox Press, 1996): 61–62.
Jump up ^ Mary Ryan, "A Woman's Awakening: Evangelical Religion and the Families of Utica, New York, 1800 to 1840," American Quarterly 30, no. 5 (Winter 1978): 614
Jump up ^ Mary Ryan, "A Woman's Awakening: Evangelical Religion and the Families of Utica, New York, 1800 to 1840," American Quarterly 30, no. 5 (Winter 1978): 619.
Jump up ^ Susan Hill Lindley, You Have Stept Out of Your Place: a History of Women and Religion in America, 1st paperback ed, (Louisville, Ky: Westminster John Knox Press, 1996): 62–63.
Jump up ^ Barbara Welter, "The Feminization of American Religion: 1800–1860," in Clio's Consciousness Raised, edited by Mary S. Hartman and Lois Banner. New York: Octagon Books, 1976, 141
Jump up ^ Barbara Leslie Epstein, The Politics of Domesticity. Middletown: Wesleyan University Press, 1981.
Jump up ^ Alice Felt Tyler, Freedom's Ferment: Phases of American Social History from the Colonial Period to the Outbreak of the Civil War (1944).
Jump up ^ Stephen Meardon, "From Religious Revivals to Tariff Rancor: Preaching Free Trade and Protection during the Second American Party System," History of Political Economy, Winter 2008 Supplement, Vol. 40, p. 265-298
Jump up ^ Daniel Walker Howe, "The Evangelical Movement and Political Culture in the North During the Second Party System", The Journal of American History 77, no. 4 (March 1991), p. 1218 and 1237.
Further reading[edit]
Abzug, Robert H. Cosmos Crumbling: American Reform and the Religious Imagination (1994) (ISBN 0-195-04568-8)
Ahlstrom, Sydney. A Religious History of the American People (1972) (ISBN 0-385-11164-9)
Billington, Ray A. The Protestant Crusade. New York: The Macmillan Company, 1938.
Birdsall, Richard D. "The Second Great Awakening and the New England Social Order", Church History 39 (1970): 345–364. JSTOR 3163469.
Bratt, James D. "Religious Anti-revivalism in Antebellum America", Journal of the Early Republic (2004) 24(1): 65–106. ISSN 0275-1275. JSTOR 4141423.
Brown, Kenneth O. Holy Ground; a Study on the American Camp Meeting. Garland Publishing, Inc., (1992).
Brown, Kenneth O. Holy Ground, Too, the Camp Meeting Family Tree. Hazleton: Holiness Archives, (1997).
Bruce, Dickson D., Jr. And They All Sang Hallelujah: Plain Folk Camp-Meeting Religion, 1800–1845 (1974)
Butler, Jon. Awash in a Sea of Faith: Christianizing the American People. 1990.
Carwardine, Richard J. Evangelicals and Politics in Antebellum America. Yale University Press, 1993.
Carwardine, Richard J. "The Second Great Awakening in the Urban Centers: An Examination of Methodism and the 'New Measures'", Journal of American History 59 (1972): 327–340. JSTOR 1890193. doi:10.2307/1890193.
Cott, Nancy F. "Young Women in the Second Great Awakening in New England," Feminist Studies, (1975), 3#1 pp. 15–29. JSTOR 3518952. doi:10.2307/3518952
Cross, Whitney, R. The Burned-Over District: The Social and Intellectual History of Enthusiastic Religion in Western New York, 1800–1850, (1950).
Foster, Charles I. An Errand of Mercy: The Evangelical United Front, 1790–1837, (University of North Carolina Press, 1960)
Hambrick-Stowe, Charles. Charles G. Finney and the Spirit of American Evangelicalism. (1996).
Hankins, Barry. The Second Great Awakening and the Transcendentalists. Greenwood, 2004.
Hatch, Nathan O. The Democratization of American Christianity (1989).
Heyrman, Christine Leigh. Southern Cross: The Beginnings of the Bible Belt (1997).
Johnson, Charles A. "The Frontier Camp Meeting: Contemporary and Historical Appraisals, 1805–1840", The Mississippi Valley Historical Review (1950) 37#1 pp. 91–110. JSTOR 1888756. doi:10.2307/1888756.
Kyle, I. Francis, III. An Uncommon Christian: James Brainerd Taylor, Forgotten Evangelist in America's Second Great Awakening (2008). See Uncommon Christian Ministries
Long, Kimberly Bracken. "The Communion Sermons of James Mcgready: Sacramental Theology and Scots-Irish Piety on the Kentucky Frontier", Journal of Presbyterian History, 2002 80(1): 3–16. ISSN 0022-3883. JSTOR 23336302.
Loveland Anne C. Southern Evangelicals and the Social Order, 1800–1860, (1980)
McLoughlin William G. Modern Revivalism, 1959.
McLoughlin William G. Revivals, Awakenings, and Reform: An Essay on Religion and Social Change in America, 1607–1977, 1978.
Marsden, George M. The Evangelical Mind and the New School Presbyterian Experience: A Case Study of Thought and Theology in Nineteenth-Century America (1970).
Meyer, Neil. "Falling for the Lord: Shame, Revivalism, and the Origins of the Second Great Awakening." Early American Studies 9.1 (2011): 142–166. JSTOR 23546634.
Posey, Walter Brownlow. The Baptist Church in the Lower Mississippi Valley, 1776–1845 (1957)
Posey, Walter Brownlow. Frontier Mission: A History of Religion West of the Southern Appalachians to 1861 (1966)
Raboteau, Albert. Slave Religion: The "invisible Institution' in the Antebellum South, (1979)
Roth, Randolph A. The Democratic Dilemma: Religion, Reform, and the Social Order in the Connecticut River Valley of Vermont, 1791–1850, (1987)
Smith, Timothy L. Revivalism and Social Reform: American Protestantism on the Eve of the Civil War (1957)
Historiography[edit]
Conforti, Joseph. "The Invention of the Great Awakening, 1795–1842". Early American Literature (1991): 99–118. JSTOR 25056853.
Griffin, Clifford S. "Religious Benevolence as Social Control, 1815–1860", The Mississippi Valley Historical Review, (1957) 44#3 pp. 423–444. JSTOR 1887019. doi:10.2307/1887019.
Mathews, Donald G. "The Second Great Awakening as an organizing process, 1780–1830: An hypothesis". American Quarterly (1969): 23–43. JSTOR 2710771. doi:10.2307/2710771.
Shiels, Richard D. "The Second Great Awakening in Connecticut: Critique of the Traditional Interpretation", Church History 49 (1980): 401–415. JSTOR 3164815.
Varel, David A. "The Historiography of the Second Great Awakening and the Problem of Historical Causation, 1945–2005". Madison Historical Review (2014) 8#4 online
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text:
Catch Me If You Can
From Wikipedia, the free encyclopedia
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This article is about the 2002 film. For other uses, see Catch Me If You Can (disambiguation).
Catch Me If You Can
Theatrical release poster
Directed by
Steven Spielberg
Produced by
Steven Spielberg
Walter F. Parkes
Screenplay by
Jeff Nathanson
Based on
Catch Me If You Can
by Frank Abagnale
and Stan Redding
Starring
Leonardo DiCaprio
Tom Hanks
Music by
John Williams
Cinematography
Janusz Kamiński
Edited by
Michael Kahn
Production
company
Amblin Entertainment
Parkes/MacDonald Productions
Distributed by
DreamWorks Pictures
Release date
December 25, 2002 (2002-12-25)
Running time
141 minutes[1]
Country
United States
Language
English
Budget
$52 million
Box office
$352.1 million
Catch Me If You Can is a 2002 American biographical crime film directed and co-produced by Steven Spielberg from a screenplay by Jeff Nathanson. The film is based on the life of Frank Abagnale, who, before his 19th birthday, successfully performed cons worth millions of dollars by posing as a Pan American World Airways pilot, a Georgia doctor and a Louisiana parish prosecutor. His primary crime was check fraud; he became so experienced that the FBI eventually turned to him for help in catching other checking forgers. The film stars Leonardo DiCaprio and Tom Hanks, with Christopher Walken, Martin Sheen, and Nathalie Baye in supporting roles.
Development for the film started in 1980, but did not progress until 1997, when the film rights to Abagnale's book were sold to Spielberg's DreamWorks. David Fincher, Gore Verbinski, Lasse Hallström, Miloš Forman, and Cameron Crowe had all been possible candidates for director before Spielberg decided to direct. Filming took place from February to May 2002. The film was a financial and critical success, and was received positively by both critics and Abagnale.
Contents
[hide]
1 Plot
2 Cast
3 Production
3.1 Development
3.2 Casting
3.3 Filming
4 Music
5 Historical accuracy
6 Themes
7 Release
7.1 Box office
7.2 Critical response
7.3 Home media
8 Musical adaptation
9 See also
10 References
11 External links
Plot[edit]
In 1963, teenaged Frank Abagnale lives in New Rochelle, New York with his father Frank Abagnale, Sr., and French mother Paula. When Frank Sr. is denied a business loan at Chase Manhattan Bank due to unknown difficulties with the IRS, the family is forced to move from their large home to a small apartment. Paula carries on an affair with Jack, a friend of her husband. Meanwhile, Frank poses as a substitute teacher in his French class. Frank's parents file for divorce, and Frank runs away. When he runs out of money, he begins relying on confidence scams to get by. Soon, Frank's cons increase and he even impersonates an airline pilot. He forges Pan Am payroll checks and succeeds in stealing over $2.8 million.
Meanwhile, Carl Hanratty, an FBI bank fraud agent, begins tracking Frank. Carl and Frank meet at a hotel, where Frank convinces Carl his name is Barry Allen of the Secret Service, and that he was also after the fraud. Frank leaves, Carl angrily realizing a minute too late that he has been fooled. Later, at Christmas, Carl is still at work when Frank calls him, attempting to apologize for duping Carl. Carl rejects his apology and tells him he will soon be caught, but laughs when he realizes Frank actually called him because he has no one else to talk to. Frank hangs up, and Carl continues to investigate, suddenly realizing (thanks to a waiter) that the name "Barry Allen" is from the Flash comic books and that Frank is actually a teenager.
Frank, meanwhile, has expanded his con to include the identities of a doctor and lawyer. While playing Dr. Frank Conners, he falls in love with Brenda. While asking her father's permission to marry her, he admits the truth about himself and asks for help with the Louisiana State Bar exam. Carl tracks him to his engagement party and Frank is able to sneak out a bedroom window minutes before Carl bursts in. Before leaving, Frank makes Brenda promise to meet him in Miami two days later so they can elope. Frank sees her waiting for him two days later, but also notices plainclothes agents waiting to arrest him; realizing he has been set up, he escapes on a flight to Europe.
Seven months later, Carl shows his boss that Frank has been forging checks all over western Europe and asks permission to go to Europe to look for him. When his boss refuses, Carl brings Frank's checks to printing professionals who claim that the checks were printed in France. From an interview with Frank's mother, Carl remembers that she was actually born in Montrichard, France. He goes there and locates Frank, and tells him that the French police will kill him if he does not go with Carl quietly. Frank assumes he is lying at first, but Carl promises Frank he would never lie to him, and Carl takes him outside, where the French police escort him to prison.
The scene then flashes forward to a plane returning Frank home from prison, where Carl informs him that his father has died. Grief-stricken, Frank escapes from the plane and goes back to his old house, where he finds his mother with the man she left his father for, as well as a girl who Frank realizes is his half-sister. Frank gives himself up and is sentenced to 12 years in prison, getting visits from time to time from Carl. When Frank points out how one of the checks Carl is carrying as evidence is fake, Carl convinces the FBI to offer Frank a deal by which he can live out the remainder of his sentence working for the bank fraud department of the FBI, which Frank accepts. While working at the FBI, Frank misses the thrill of the chase and even attempts to fly as an airline pilot again. He is cornered by Carl, who insists that Frank will return to the FBI job since no one is chasing him. On the following Monday, Carl is nervous that Frank has not yet arrived at work. However, Frank eventually arrives and they discuss their next case.
The ending credits reveal that Frank has been happily married for 26 years, has three sons, lives in the Midwest, is still good friends with Carl, has caught some of the world's most elusive money forgers, and earns millions of dollars each year because of his work creating unforgeable checks.
Cast[edit]
Leonardo DiCaprio and the real Frank Abagnale.
Leonardo DiCaprio as Frank Abagnale, Jr. Before his 19th birthday, Frank successfully conned millions of dollars’ worth of checks as a Pan Am pilot, doctor, and Louisiana parish prosecutor.
Tom Hanks as Carl Hanratty, an FBI agent who pursues Frank for most of the film. Hanratty is often teased by other agents who take check fraud as a joke. Hanratty is divorced, and his daughter and ex-wife live in Chicago. In the end, Carl and Frank become great friends.
Christopher Walken as Frank Abagnale, Sr., Frank's father, and a World War II veteran. Frank, Sr. loses his wife Paula and most of his wealth after he committed tax evasion. Frank, Sr. dies after falling down a staircase in a train station.
Nathalie Baye as Paula Abagnale. Frank, Sr. meets her when she is 18 years old in Montrichard, France during World War II. Five weeks later, the couple marries. They divorce when Frank Jr. is 16, leaving Paula to marry Jack Barnes, with whom she has a daughter.
Amy Adams as Brenda Strong. Before becoming a nurse, Brenda had an abortion. Her strict Lutheran parents disown her, until they meet Frank, Jr.
Martin Sheen as Roger Strong, Brenda's father, and Carol's husband. Roger is a well-recognized district attorney in Louisiana and is not easily convinced that Frank, Jr. graduated from law school.
James Brolin as Jack Barnes, an associate of Frank, Sr. at the New Rochelle, New York Rotary Club. Barnes later carries on an affair with Paula, leading to the divorce of Frank Jr.'s parents.
Nancy Lenehan as Carol Strong, Brenda's mother and Roger's wife. When thinking that Frank, Jr. is a doctor, lawyer and Lutheran, she is highly ecstatic for her daughter's marriage.
Brian Howe, Frank John Hughes and Chris Ellis portray FBI agents. Jennifer Garner cameos as a call girl. Ellen Pompeo, Elizabeth Banks, and Kaitlin Doubleday have supporting roles. The real Frank Abagnale appears in a cameo as a French police officer arresting his character.[2]
Production[edit]
Development[edit]
Frank Abagnale sold the film rights to his autobiography in 1980.[3] Executive Producer Michel Shane purchased the film rights in 1990,[4] for Paramount Pictures.[5] By December 1997, Barry Kemp purchased the film rights from Shane, bringing the project to DreamWorks, with Jeff Nathanson writing the script.[6] By April 2000, David Fincher was attached to direct over the course of a few months, but dropped out in favor of Panic Room. In July 2000, Leonardo DiCaprio had entered discussions to star, with Gore Verbinski to direct.[7][8] Steven Spielberg signed on as producer, and filming was set to begin in March 2001.[9][10]
Casting[edit]
Verbinski cast James Gandolfini as Carl Hanratty, Ed Harris as Frank Abagnale, Sr., and Chloë Sevigny as Brenda Strong.[11][12] Verbinski dropped out because of DiCaprio's commitment on Gangs of New York.[13] Lasse Hallström was in negotiations to direct by May 2001, but dropped out in July 2001. At this stage Harris and Sevigny left the film, but Gandolfini was still attached.[12][14] Spielberg, co-founder of DreamWorks, offered the job of director to Miloš Forman, and considered hiring Cameron Crowe. During this negotiation period, Spielberg began to consider directing the film himself, eventually dropping projects such as Big Fish and Memoirs of a Geisha.[10][15] Spielberg officially committed to directing in August 2001.[4]
The search for Strong's portrayer lasted months but Amy Adams was eventually cast. Spielberg "loved" her tape and producer Walter F. Parkes commented that she was "as fresh and honest as anyone we’d seen," which was an important element in the role. Christopher Walken was cast as Frank Abagnale, Sr. following Parkes’ suggestion. Martin Sheen played Roger Strong as he had "intimidating presence". Spielberg wanted a French actress to portray Paula Abagnale to stay true to the facts. He asked for the help of Brian De Palma, who was living in Paris and he did tests with several actresses such as Nathalie Baye. Spielberg had seen Jennifer Garner on Alias and wanted her to play a small role in the film due to her busy schedule.[16]
Filming[edit]
The original start date was January 2002,[4] but was pushed to February 7 in Los Angeles, California.[17] Locations included Burbank, Downey, New York City, LA/Ontario International Airport (which doubled for Miami International Airport), Quebec City and Montreal.[18] The film was shot in 147 locations in only 52 days. DiCaprio reflected, "Scenes that we thought would take three days took an afternoon".[19] Filming ran from April 25–30 in Park Avenue, just outside the Waldorf-Astoria Hotel. Production moved to Orange, New Jersey and returned to Brooklyn for bank and courthouse scenes. Shooting also took place at the TWA Flight Center at John F. Kennedy International Airport.[20] Quebec City was chosen for its European character and French feel. Place Royale, within Old Quebec, stands for Montrichard—the church in the background of the arrest scene is Notre-Dame-des-Victoires.[21] Filming ended on May 12 in Montreal.[22]
Music[edit]
Main article: Catch Me If You Can (soundtrack)
The film's soundtrack was released on December 10, 2002 by DreamWorks Records. The original score was composed and conducted by John Williams.
Historical accuracy[edit]
Despite the various changes from real-life events, Abagnale believed Spielberg was the only filmmaker who "could do this film justice".[23] However, Abagnale had little involvement with the film. In November 2001 Abagnale reported, "I've never met nor spoken to Steven Spielberg and I have not read the script. I prefer not to. I understand that they now portray my father in a better light, as he really was. Steven Spielberg has told the screenplay writer (Jeff Nathanson) that he wants complete accuracy in the relationships and actual scams that I perpetrated. I hope in the end the movie will be entertaining, exciting, funny and bring home an important message about family, childhood and divorce".[23]
The real Abagnale never saw his father again after he ran away from home. Spielberg "wanted to continue to have that connection where Frank kept trying to please his father; by making him proud of him; by seeing him in the uniform, the Pan-American uniform". However, Abagnale praised the idea. "Even though I didn't see my dad again, every night after living a brilliant day and meeting many women, and making much money, I'd come back alone to a hotel room and I would just think of my mom and dad and fantasize about getting them back together again, and cry. It's the justification of a fantasy."[24] In the shooting script the character was referred to as Joseph Shea, but was changed to Carl Hanratty for unknown reasons.[25]
Themes[edit]
Catch Me if You Can deals with themes of broken homes and troubled childhoods. Spielberg's parents divorced when he was a teenager, similar to Frank Abagnale's situation. In the film, Carl Hanratty is also divorced from his wife, who lives with their daughter in Chicago. "Some of my films have had to do with broken homes and people on the run from their sad pasts", Spielberg stated. "But there are those strands that got me to say: you know, there's something also about me that I can say through the telling of this kind of lighthearted story".[24]
Spielberg also wanted to create a film that sympathized with a crook. He explained, "Frank was a 21st century genius working within the innocence of the mid '60s, when people were more trusting than they are now. I don't think this is the kind of movie where somebody could say, 'I have a career plan.'"[24]
Release[edit]
"I know that Hollywood has made a number of changes to the story, but I am honored that Steven Spielberg, Leonardo DiCaprio and Tom Hanks participated in the making of the movie inspired by my life. It is important to understand that it is just a movie, not a biographical documentary."
—Frank Abagnale's reaction to the film[3]
Game Show Network aired the 1977 episode of the television game show To Tell the Truth that featured Frank Abagnale. Segments were shown on December 29, 2002 and January 1, 2003 as promotion.[26] The marketing department was careful to market the film as "inspired by a true story" in order to avoid controversy similar to that surrounding A Beautiful Mind (2001) and The Hurricane (1999), both of which deviated from history.[24] The premiere took place at Westwood, Los Angeles, California on December 18, 2002.[27]
Box office[edit]
Catch Me If You Can was released on December 25, 2002, earning slightly above $30 million in 3,225 theaters during its opening weekend. The film went on to gross $164.6 million in North America and $187.5 million in foreign countries, coming at a worldwide total of $352.1 million. The film was a financial success, recouping the $52 million budget six times over.[28] Catch Me If You Can was the eleventh highest-grossing film of 2002. Minority Report (also directed by Spielberg) was tenth highest.[29]
Critical response[edit]
On Rotten Tomatoes, the film has a certified fresh rating of 96%, based on 197 reviews, with an average rating of 7.9/10. The site's critical consensus reading, "With help from a strong performance by Leonardo DiCaprio as real-life wunderkind con artist Frank Abagnale, Steven Spielberg crafts a film that's stylish, breezily entertaining, and surprisingly sweet."[30] On Metacritic the film has a score of 76 out of 100, based on 38 critics, indicating "generally favorable reviews".
Roger Ebert heavily praised DiCaprio's performance, and concluded "This is not a major Spielberg film, although it is an effortlessly watchable one".[31] Mick LaSalle said it was "not Spielberg's best movie, but one of his smoothest and maybe his friendliest. The colorful cinematography, smart performances and brisk tempo suggest a filmmaker subordinating every other impulse to the task of manufacturing pleasure."[32] Stephen Hunter believed DiCaprio shows "the range and ease and cleverness that Martin Scorsese so underutilized in Gangs of New York".[33]
James Berardinelli observed, "Catch Me if You Can never takes itself or its subjects too seriously, and contains more genuinely funny material than about 90% of the so-called 'comedies' found in multiplexes these days". In addition Berardinelli praised John Williams' film score, which he felt was "more intimate and jazzy than his usual material, evoking (intentionally) Henry Mancini".[34] Peter Travers was one of few who gave the film a negative review. Travers considered Catch Me if You Can to be "bogged down over 140 minutes. A film that took off like a hare on speed ends like a winded tortoise."[35]
At the 75th Academy Awards, Christopher Walken and John Williams were nominated for Best Supporting Actor and Best Original Score.[36] Walken won the same category at the 56th British Academy Film Awards, while Williams, costume designer Mary Zophres and screenwriter Jeff Nathanson received nominations.[37] DiCaprio was nominated for the Golden Globe Award for Best Actor in a Motion Picture – Drama.[38] Williams also earned a Grammy Award nomination.[39] Elements of the film were later parodied in The Simpsons episode "Catch 'Em If You Can".[40]
Home media[edit]
Catch Me If You Can was released on DVD on May 6, 2003[41] and on Blu-ray on December 4, 2012.[42]
Musical adaptation[edit]
Main article: Catch Me If You Can (musical)
A musical adaptation of the same name premiered at the 5th Avenue Theatre in Seattle, Washington in July 2009, starring Aaron Tveit and Norbert Leo Butz.[43] It began previews on Broadway at the Neil Simon Theatre on March 11, 2011 and officially opened April 10, 2011.[44][45] The musical was nominated for four Tony Awards, including Best Musical.[46]
See also[edit]
The Great Impostor, a 1961 film based on the story of an impostor named Ferdinand Waldo Demara.
The Pretender, a TV series
References[edit]
Jump up ^ "CATCH ME IF YOU CAN (12A)". British Board of Film Classification. December 13, 2002. Retrieved February 13, 2016.
Jump up ^ Van Luling, Todd (October 17, 2014). "11 Easter Eggs You Never Noticed In Your Favorite Movies". The Huffington Post. TheHuffingtonPost.com, Inc. Retrieved January 29, 2015.
^ Jump up to: a b Frank Abagnale (September 3, 2002). "Comments". Abagnale & Associates. Archived from the original on February 16, 2009. Retrieved June 30, 2008.
^ Jump up to: a b c Claude Brodesser; Dana Harris (August 21, 2001). "D'Works to play 'Catch'". Variety. Retrieved June 30, 2008.
Jump up ^ Charles Lyons; Dade Hayes (January 8, 2002). "D'Works sets play date for pricey 'Catch'". Variety. Retrieved June 29, 2008.
Jump up ^ Dan Cox (December 15, 1997). "TV vet Kemp prepping pix at U, UA, D'Works". Variety. Retrieved June 29, 2008.
Jump up ^ Michael Fleming (April 4, 2000). "'Noon' strikes twice at Spyglass for 3 scribes". Variety. Retrieved June 29, 2008.
Jump up ^ Claude Brodesser; Charles Lyons (July 31, 2000). "DiCaprio plays 'Catch'". Variety. Retrieved June 30, 2008.
Jump up ^ Michael Fleming (August 22, 2000). "Fox rocks with Mamas & Papas pic". Variety. Retrieved June 30, 2008.
^ Jump up to: a b Michael Fleming (July 30, 2001). "Dish: Billionaire Reveres films". Variety. Retrieved June 30, 2008.
Jump up ^ Claude Brodesser; Dana Harris (November 6, 2000). "Inside Move: DiCaprio misses 'Catch'". Variety. Retrieved June 30, 2008.
^ Jump up to: a b Stax (July 6, 2001). "Another 'Catch' for Leo's Next Flick". IGN. Retrieved July 1, 2008.
Jump up ^ Michael Fleming (March 15, 2001). "Beresford goes home again; 'Project' pulled". Variety. Retrieved June 30, 2008.
Jump up ^ Charles Lyons; Dana Harris (May 22, 2001). "Hallstrom plays 'Catch'". Variety. Retrieved June 30, 2008.
Jump up ^ Claude Brodesser; Cathy Dunkley (August 5, 2001). "IEG, DiCaprio 'Gang' up". Variety. Retrieved June 30, 2008.
Jump up ^ "Catch Me If You Can : Production Notes". Culture.com. Retrieved January 8, 2013.
Jump up ^ Army Archerd (February 11, 2002). "Kudos to Opening Ceremonies". Variety. Retrieved June 30, 2008.
Jump up ^ Army Archerd (April 2, 2002). "'Tonight Show' employees get anni bonus". Variety. Retrieved June 30, 2008.
Jump up ^ "Catch Me If You Can". Extra. December 12, 2002. Retrieved July 3, 2008.
Jump up ^ Army Archerd (April 30, 2002). "Who will fill Frank Sinatra's shoes?". Variety. Retrieved July 1, 2008.
Jump up ^ Brian Linder (May 2, 2002). "Spielly Update: 'Report', 'Catch Me'". IGN. Retrieved July 1, 2008.
Jump up ^ Army Archerd (May 14, 2002). "'Sierra Madre' inspires 'Spider-Man' helmer". Variety. Retrieved July 1, 2008.
^ Jump up to: a b Stax (November 15, 2001). "The Man Behind 'Catch Me If You Can'". IGN. Retrieved July 1, 2008.
^ Jump up to: a b c d Steve Head (December 17, 2002). "An Interview with Steven Spielberg". IGN. Retrieved June 30, 2008.
Jump up ^ Claude Brodesser (August 28, 2001). "D'Works tracking top cop for Catch". Variety. Retrieved June 30, 2008.
Jump up ^ Josef Adalian (December 10, 2002). "Inside Move: Net game for movie link". Variety. Retrieved June 30, 2008.
Jump up ^ "H'w'd plays 'Catch'". Variety. December 18, 2002. Retrieved June 30, 2008.
Jump up ^ "Catch Me If You Can (2002)". Box Office Mojo. Internet Movie Database. Retrieved June 29, 2008.
Jump up ^ "2002 Yearly Box Office Results". Box Office Mojo. Internet Movie Database. Retrieved June 29, 2008.
Jump up ^ "Catch Me If You Can". Rotten Tomatoes. Flixter. Retrieved June 29, 2008.
Jump up ^ Ebert, Roger. "Catch Me If You Can". Chicago Sun-Times. Retrieved July 3, 2008.
Jump up ^ Mick LaSalle (December 25, 2002). "Holiday Movies". San Francisco Chronicle. Retrieved July 3, 2008.
Jump up ^ Stephen Hunter (December 25, 2002). "A Merry Chase". The Washington Post. Retrieved July 3, 2008.
Jump up ^ Berardinelli, James. "Catch Me If You Can". ReelViews.net. Retrieved July 3, 2008.
Jump up ^ Travers, Peter (January 2, 2003). "Catch Me If You Can". Rolling Stone. Archived from the original on April 19, 2008. Retrieved July 3, 2008.
Jump up ^ "74th Academy Awards". Internet Movie Database. Retrieved July 3, 2008.
Jump up ^ "56th BAFTA Awards". Internet Movie Database. Retrieved July 3, 2008.
Jump up ^ "Golden Globes: 2003". Internet Movie Database. Retrieved July 3, 2008.
Jump up ^ "Grammy Awards: 2003". Internet Movie Database. Retrieved July 3, 2008.
Jump up ^ Matthew Nastuk, Ian Maxtone-Graham (2004-04-25). "Catch 'Em if You Can". The Simpsons. Season 15. Episode 331. Fox Broadcasting Company.
Jump up ^ "Catch Me If You Can — Box Office Data, DVD Sales, Movie News, Cast Information". The Numbers. Retrieved January 8, 2013.
Jump up ^ Perkis, Ed (December 4, 2012). "Catch Me If You Can [Blu-ray] DVD Review". CinemaBlend.com. Retrieved January 8, 2013.
Jump up ^ Hetrick, Adam. Broadway-Aimed "Catch Me If You Can Ends Seattle Premiere Run Aug. 16" Archived August 19, 2009, at the Wayback Machine.. Playbill. August 16, 2009. Retrieved 2011-11-17.
Jump up ^ "CATCH ME IF YOU CAN to Open on Broadway April 10; Previews March 7, 2011". BroadwayWorld.com. Retrieved October 17, 2011.
Jump up ^ "Catch Me If You Can Books Broadway's Neil Simon Theatre" Archived September 26, 2013, at the Wayback Machine.. Playbill. Retrieved October 17, 2011.
Jump up ^ "2011 Tony Nominations Announced; Book of Mormon Earns 14 Nominations" Archived September 14, 2011, at the Wayback Machine.. Playbill. Retrieved October 17, 2011.
Frank Abagnale, Jr. and Stan Redding. Catch Me If You Can: The Amazing True Story of the Youngest and Most Daring Con Man in the History of Fun and Profit. (ISBN 0-06-052971-7).
External links[edit]
Wikiquote has quotations related to: Catch Me If You Can
Catch Me If You Can on IMDb
Catch Me If You Can at AllMovie
Catch Me If You Can at the TCM Movie Database
Catch Me If You Can at the American Film Institute Catalog
Catch Me If You Can at Box Office Mojo
Catch Me If You Can at Rotten Tomatoes
Catch Me If You Can at Metacritic
An Interview with Leonardo DiCaprio - Movies Feature at IGN
Official website for Catch Me If You Can the musical
[hide]
v
t
e
Steven Spielberg
Filmography
Awards and nominations
Films directed
Firelight (1964)
Slipstream (1967)
Amblin' (1968)
Night Gallery ("Eyes" segment, 1969)
L.A. 2017 (1971)
Duel (1971)
Something Evil (1972)
Savage (1973)
The Sugarland Express (1974, also wrote)
Jaws (1975)
Close Encounters of the Third Kind (1977, also wrote)
1941 (1979)
Raiders of the Lost Ark (1981)
E.T. the Extra-Terrestrial (1982)
Twilight Zone: The Movie ("Kick the Can" segment, 1983)
Indiana Jones and the Temple of Doom (1984)
The Color Purple (1985)
Empire of the Sun (1987)
Indiana Jones and the Last Crusade (1989)
Always (1989)
Hook (1991)
Jurassic Park (1993)
Schindler's List (1993)
The Lost World: Jurassic Park (1997)
Amistad (1997)
Saving Private Ryan (1998)
A.I. Artificial Intelligence (2001, also wrote)
Minority Report (2002)
Catch Me If You Can (2002)
The Terminal (2004)
War of the Worlds (2005)
Munich (2005)
Indiana Jones and the Kingdom of the Crystal Skull (2008)
The Adventures of Tintin (2011)
War Horse (2011)
Lincoln (2012)
Bridge of Spies (2015)
The BFG (2016)
The Post (2017)
Ready Player One (2018)
Films written
Ace Eli and Rodger of the Skies (1973)
Poltergeist (1982, also produced)
The Goonies (1985)
Films produced
An American Tail: Fievel Goes West (1991)
Memoirs of a Geisha (2005)
Flags of Our Fathers (2006)
Letters from Iwo Jima (2006)
Super 8 (2011)
The Hundred-Foot Journey (2014)
Television
Amazing Stories (1985–87)
High Incident (1996–97)
Invasion America (1998)
See also
Steven Spielberg bibliography
Amblin Partners
Amblin Entertainment
Amblin Television
DreamWorks Television
Amblimation
DreamWorks
USC Shoah Foundation Institute for Visual History and Education
Authority control
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values: List of awards and nominations received by Steven Spielberg

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