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The Church Irrelevant: Paul Hanly Furfey and the Fortunes of American Catholic Radicalism

Published online by Cambridge University Press:  18 June 2018

Eugene B. McCarraher
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Extract

When prophets are honored, it is time to be wary. Placing prophets on pedestals can be a way not only of disarming them but also of evading all the lessons they can teach. American Catholic radicals, for instance, occupy several revered niches in the history of American Catholicism. Here, Dorothy Day and Peter Maurin break bread on Mott Street and milk cows on Maryfarm; there, Daniel Berrigan destroys draft records and leads G-men on a merry chase through New England. Though vilified in their times, this communion of saints now commands respect in most quarters of American Catholic intellectual life and could even constitute a Catholic wing in the pantheon of American radicalism.

Type
Research Article
Information
Religion and American Culture , Volume 7 , Issue 2 , Summer 1997 , pp. 163 - 194
Copyright
Copyright © Center for the Study of Religion and American Culture 1997

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References

Notes

This article is a revised and expanded version of a paper delivered at the American Catholic Historical Association meeting in Atlanta, Georgia, January 6, 1996. I would like to thank the following people for their comments and criticisms on the paper and/or the article: Patrick Allitt, Una Cadegan, Thomas Greene, Sally Griffith, Jackson Lears, David J. O'Brien, and Christopher Shannon.

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15. Furfey, , Fire on the Earth, 8–10, 27.Google Scholar

16. Muste, A. J., Non-Violence in an Aggressive World, 2d ed. (New York: Harper and Brothers, 1940), 176-89Google Scholar, refers to Christianity as composed of “cells” forming an “Internationale.” H. Richard Niebuhr uses the language of “cells” and “permanent revolution” throughout his work of the 1930's and early 1940's. See Niebuhr, H. Richard, “The Grace of Doing Nothing,” Christian Century 49 (March 23, 1932): 378-79Google Scholar; The Church against the World (Chicago: Willett and Clark, 1935), co-authored with Miller, Francis and Pauck, Wilhelm; The Kingdom of God in America (Chicago: Willett and Clark, 1937)Google Scholar; and The Meaning ofRevelation (New York: Macmillan, 1941). Day refers to the Catholic Worker movement as a “permanent revolution” in Day, Dorothy, The Long Loneliness: The Autobiography of Dorothy Day (New York: Harper, 1952), 186.Google Scholar For European cousins of “supernatural sociology,” see Reckitt, Maurice, Faith and Society (London: Faber and Faber, 1932)Google Scholar; Fanfani, Amintore, Catholicism, Protestantism, and Capitalism (London: Sheed and Ward, 1936)Google Scholar; and Sturzo, Luigi, The True Life: Sociology of the Supernatural (Washington, D.C.: Catholic University of America Press, 1943).Google Scholar There are two contemporary theologians whose work closely resembles Furfey's: Stanley Hauerwas, In Good Company: The Church as Polis (Notre Dame, Ind.: University of Notre Dame Press, 1995); and Milbank, John, Theology and Social Theory: Beyond Secular Reason (Oxford: Basil Blackwell, 1990).Google Scholar

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21. Furfey, , Three Theories of Society, 184, 222Google Scholar; see also Furfey, Paul Hanly, “Liturgy and the Social Problem,” National Liturgical Week, 1941 (Newark, N.J.: Benedictine Liturgical Conference, 1942), 181-86.Google Scholar

22. Allen Tate, “Notes on the Southern Religion,” in Twelve Southerners, I'll Take My Stand: The South and the Agrarian Tradition, intro. by Louis D. Rubin, Jr. (Baton Rouge: Louisiana State University Press, 1977 [1930]), 175. For examples of “sacramental radicalism,” see Michel, Virgil, “The Liturgy the Basis of Social Reconstruction,” Orate Fratres 9 (November 2, 1935)Google Scholar: 542; and Griff, John J. in, “The Liturgical Economy and Social Reconstruction,” Orate Fratres 11 (December 27, 1936): 73.Google Scholar I discuss “sacramental radicalism” in greater detail in McCarraher, Eugene B., “American Gothic: Sacramental Radicalism and the Neo-Medievalist Cultural Gospel, 1928-1948,” Records of the American Catholic Historical Society of Philadelphia 105 (Spring-Summer 1995): 3–23.Google Scholar

23. Furfey, , Three Theories of Society, 206 Google Scholar; see also Furfey, , Fire on the Earth, 49–59 Google Scholar, and Furfey, Paul Hanly, “The Positive Society,” Commonweal 25 (January 22, 1937): 353-54.Google Scholar

24. The best introduction to Antonio Gramsci is Gramsci, Antonio, An Antonio Gramsci Reader: Selected Writings, 1916-1935, ed. Forgacs, David (New York: Schocken, 1988).Google Scholar The clearest examination of “hegemony” is Femia, Joseph V., Gramsci's Political Thought: Hegemony, Consciousness, and the Revolutionary Process (Oxford: Clarendon Press, 1981), esp. 130-64, from which the quote is taken (138).Google Scholar

25. Furfey, , Fire on the Earth, vii, 152-53.Google Scholar

26. Ibid., 107-8; Furfey, , Three Theories of Society, 227.Google Scholar See also Furfey, Paul Hanly, “Art and the Machine,” Catholic Art Quarterly 1 (Pentecost 1944): 1–6.Google Scholar

27. On the Catholic social gospel in the 1930's, see O'Brien, American Catholics and Social Reform, passim; on the ACTU, see Seaton, Douglas P., Catholics and Radicals: The American Catholic Trade Unionists and the American Labor Movement, from Depression to Cold War (Lewisburg, Pa.: Bucknell University Press, 1981)Google Scholar; on the Young Christian Workers, see Mary Zotti, Irene, A Time of Awakening: The Young Christian Worker Story in the United States, 1938-1970 (Chicago: Loyola University Press, 1991)Google Scholar; on the Liturgical Arts Society, see White, Susan J., Art, Architecture, and Liturgical Reform: The Liturgical Arts Society, 1928-1972 (New York: Pueblo Publishing, 1990)Google Scholar; on the Catholic literary revival in the 1930's, see Sparr, , To Promote, Defend, and Redeem, 99–121.Google Scholar The Catholic Art Association and its Journal, the Catholic Art Quarterly (formerly the Christian Social Art Quarterly), both merit further study

28. On the “agronomic universities,” see Day, The Long Loneliness, 225 Google Scholar; on the “roundtable discussions,” see Piehl, , Breaking Bread, 74–75.Google Scholar Day relates that, after reading one of Pius XII's Christmas messages in which he distinguished between “the masses” and “the people,” she wished she had named her paper The People (The Long Loneliness, 221).

29. Ryan, quoted in Broderick, Right Reverend New Dealer, 242-43.

30. Furfey, Paul Hanly, “The New Social Catholicism,” Christian Front 1 (December 1936): 182-83Google Scholar; Furfey, , Fire on the Earth, 76–77.Google Scholar

31. While Furfey did not flatly oppose American participation in the war, he did condemn unrestricted aerial bombardment and the use of atomic weapons. See Furfey, Paul Hanly, “Bombing of Noncombatants Is Murder,” Catholic C.O. 2 (July-September 1945), 3–4.Google Scholar On changes in the social and cultural composition of the industrial working class, see Fraser, Steve, “The Labor Question,” in The Rise and Fall of the New Deal Order, 1930-1980, ed. Fraser, Steve and Gerstle, Gary (Princeton, N.J.: Princeton University Press, 1989), esp. 72–78.Google Scholar On Philip Murray and the “industry Council” plan endorsed by Catholic liberals, see Lichtenstein, Nelson, “From Corporatism to Collective Bargaining: Organized Labor and the Eclipse of Social Democracy in the Postwar Era,” in The Rise and Fall of the New Deal Order, ed. Fraser, and Gerstle, , 125-26.Google Scholar Cohen, Lizabeth, Making a New Deal: Industrial Workers in Chicago, 1919-1939 (New York: Cambridge University Press, 1990), 323-68Google Scholar, illuminates the significance of mass culture in the shift from ethnicity and religion to class and consumption as the foci of working-class political consciousness.

32. Fisher, , The Catholic Counterculture in America, 71–99 Google Scholar (quote on 99).

33. On the utopian dimensions of advertising and mass culture and their yoking to managerial interests, see Lears, T. J. Jackson, Fahles of Abundance: A Cultural History of Advertising in America (New York: Basic Books, 1994), esp. 17–258.Google Scholar On “non-participation,” see Furfey, , Fire on the Earth, 117-36Google Scholar; and Furfey, Paul Hanly, The Mystery of Iniquity (Milwaukee: Bruce Publishing Co., 1944), 168-79.Google Scholar On the “theology of culture,” see Tillich, Paul, Theology of Culture (New York: Oxford University Press, 1959).Google Scholar

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35. A representative Statement of this argument is Piehl, Mel, “The Politics of Free Obedience,” in A Revolution of the Heart: Essays on the Catholic Worker, ed. Coy, Patrick G. (Philadelphia: New Society Publishers, 1988), 213 Google Scholar: “The Catholic Worker itself has been remarkably indifferent to how ‘successful’ it has been in conventional terms, preferring to focus on the question of how faithful it has been to the gospel and its ethical implications.” Craig, Robert H., Religion and Radical Politics: An Alternative Christian Tradition in the United States (Philadelphia: Temple University Press, 1992), 224 Google Scholar, asserts in a more secular idiom that Catholic Workers “were more concerned about empowering others than engaging in a politics of power.” See also Forest, Jim, Love Is the Measure: A Biography of Dorothy Day (New York: Paulist Press, 1986).Google Scholar

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39. Niebuhr, H. Richard, Christ and Culture (New York: Harper, 1951), 193-94.Google Scholar Catholic radicalism would appear to exemplify the “Christ against culture” type discussed by Niebuhr (45-88).

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49. On the “Catholic left,” see Meconis, Charles A., With Clumsy Grace: The American Catholic Left, 1961-1975 (New York: Seabury Press, 1979).Google Scholar Miller, James, Democracy Is in the Streets: From Port Huron to the Siege of Chicago (New York: Simon and Schuster, 1987), 326 Google Scholar, neatly summarizes these shortcomings of the New Left, but nothing compares to Lasch, Christopher, The Agony of the American Left (New York: Knopf, 1969), 180-88.Google Scholar

50. O'Brien, David J., The Renewal of American Catholicism (New York: Oxford University Press, 1972), 228, 230.Google Scholar O'Brien's book contains some of the most thoughtful and passionate analysis of Catholic radicalism from the 1930's to the 1960's. The “Slant” group merits further attention from historians of Catholicism in the 1960's. See, for example, Wicker, Brian and others, Slant Manifesto: Catholics and the Left (Springfield, Ill.: Templegate Publishers, 1966)Google Scholar; Wicker, Brian, Culture and Liturgy (New York: Sheed and Ward, 1963)Google Scholar; and Wicker, Brian, Toward a Contemporary Christianity (South Bend, Ind.: University of Notre Dame Press, 1967), esp. 222-78.Google Scholar

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52. Furfey, , Love and the Urban Ghetto, 158-63.Google Scholar

53. Walzer, Michael, Exodus and Revolution (New York: Basic Books, 1985), 148.Google Scholar Marc H. Ellis, “Peter Maurin: To Bring the Social Order to Christ,” in Revolution of the Heart, ed. Coy, 43, relates the Catholic Worker to Third World “basic Christian communities.”