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The Church Confronts Modernity

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The Church Confronts Modernity THE CHURCH CONFRONTS MODERNITY RELIGION AND AMERICAN CULTURE RELIGION AND AMERICAN CULTURE The Religion and American Culture series explores the inter- action between religion and culture throughout American his- tory. Titles examine such issues as how religion functions in particular urban contexts, how it interacts with popular cul- ture, its role in social and political conflicts, and its impact on regional identity. Series editor Randall Balmer is the Ann Whitney Olin Professor of American Religion and former chair of the Department of Religion at Barnard College, Columbia University. michael e. staub Torn at the Roots: The Crisis of Jewish Liberalism in Postwar America amy derogatis Moral Geography: Maps, Missionaries, and the American Frontier arlene m. sánchez walsh Latino Pentecostal Identity: Evangelical Faith, Self, and Society julie byrne O God of Players: The Story of the Immaculata Mighty Macs clyde r. forsberg Equal Rites: The Book of Mormon, Masonry, Gender, and American Culture andrew c. rieser The Chautauqua Moment: Protestants, Progressives, and the Culture of Modern Liberalism THE CHURCH CONFRONTS MODERNITY CATHOLIC INTELLECTUALS AND THE PROGRESSIVE ERA Thomas E. Woods Jr. COLUMBIA UNIVERSITY PRESS NEW YORK COLUMBIA UNIVERSITY PRESS Publishers Since 1893 New York Chichester, West Sussex © 2004 Columbia University Press All rights reserved Library of Congress Cataloging-in-Publication Data Woods, Thomas E. The church confronts modernity : Catholic intellectuals and the progressive era / Thomas E. Woods, Jr. p. cm. — (Religion and American culture) Revision of the author’s thesis (doctoral)—Columbia University. Includes bibliographical references (p. ) and index. ISBN 0–231–13186–0 (alk. paper) 1. Christianity and culture—United States—History—19th century. 2. Catholic Church—United States—History—19th century. 3. United States—Church history—19th century. 4. Civilization, Modern—19th century. 5. Christianity and culture—United States—History—20th century. 6. Catholic Church—United States—History—20th century. 7. United States—Church history—20th century. 8. Civilization, Modern—20th century. I. Title. II. Religion and American culture (New York, N.Y.) BX1406.3.W66 2004 282'.73'09034—dc22 2003063536 Columbia University Press books are printed on permanent and durable acid-free paper. Designed by Lisa Hamm Printed in the United States of America c 10987654321 TO HEATHER Z CONTENTS Acknowledgments ix 1 / The Stage Is Set 1 2 / The Challenge of Pragmatism 23 3 / Sociology and the Study of Man 51 4 / Assimilation and Resistance: Catholics and Progressive Education 85 5 / Economics and the “Social Question” 119 6 / Against Syncretism 143 Epilogue: Into the Future 157 Notes 177 Selected Bibliography 211 Index 221 ACKNOWLEDGMENTS his book is an expanded version of my doctoral dissertation, which I wrote at Columbia University under the direction of Pro- T fessor Alan Brinkley. I am indebted to Professor Brinkley for the meticulous care with which he reviewed and commented upon my chap- ters, as well as for his kindness and professionalism. Indeed, I am grateful to my entire defense committee: Professors Kenneth T. Jackson and Casey Blake of Columbia University, Professor John McCarthy of Fordham Uni- versity, and Professor Randall Balmer of Barnard College. I am particularly indebted to Professor Balmer, the editor of this series, for his interest in this project since reading the dissertation version several years ago. I also wish to thank Professor James Hitchcock of St. Louis University, who read the entire manuscript and made helpful comments. Although Professor Hitchcock and I disagree on some important matters, he was kind enough to do this enormous personal favor for someone who was, in effect, a total stranger. That is real scholarly camaraderie, and I am very grateful. Dr. David Gordon read my introduction and chapter 1, and I benefited from his usual attention to detail and his enormous wealth of knowledge. Needless to say, neither Dr. Gordon nor any other of these scholars is responsible either for my interpretations or for any errors of fact. A special word of thanks is owed to the Earhart Foundation of Ann Arbor, Michigan, which provided me with financial assistance over the course of writing and preparing the manuscript. I am humbled by and grateful for the foundation’s support. Over the past several years I have been fortunate to be part of a depart- ment whose members genuinely rejoice in each other’s accomplishments. It has been a pleasure to work with such colleagues. My department chairman, Professor Robert de Zorzi, has been extraordinarily kind to me since my arrival at Suffolk, and I wish to thank him for creating an unusu- ally pleasant environment in which to work. x / ACKNOWLEDGMENTS After leaving Columbia University, I lost that treasured possession: a large university library. So I need to make particular mention of Dolores Perillo, who headed our library’s interlibrary loan program as I was finish- ing up this book. She never complained about my numerous and often peculiar requests, and her contribution was absolutely indispensable. Finally, I wish to thank Heather, my wife. Words cannot adequately express my gratitude for her constant encouragement and support, and for her unfailing confidence in me. THE CHURCH CONFRONTS MODERNITY 1 / THE STAGE IS SET hen father thomas j. gerrard opened the July 1912 issue of the monthly Catholic World with a lengthy article W titled “Modern Theories and Moral Disaster,” he conveyed the unease felt by American Catholic thinkers as they surveyed their intellectual milieu in the early twentieth century. From philosophy and economics to art and education, Gerrard explained, the modern world was growing increasingly antagonistic toward Christendom. The subjectivism that had begun with Descartes and that had become more pronounced over the following three centuries of philosophic thought was at last reaching its ultimate destination—not merely in atheism but also in radi- cal individualism, self-indulgence, and even nihilism.1 Catholics were not alone, of course, in their alienation from modern developments; historians of American thought and culture have amply documented the apprehension and fear that many ordinary Americans felt when confronted with so much intellectual dislocation all at once.2 It was indeed a time of disorientation. Darwin’s theory of evolution, which according to one scientist “made it possible to be an intellectually fulfilled atheist,” only grew in influence in the decades following the publication of The Origin of Species (1859). In place of Christianity’s teleological understanding of an orderly universe created by a benevolent God, this new creed pointed to a cosmos born of chaos and chance, materialistic and purposeless. Pragmatism in philosophy not only subjected traditional metaphysics to attack and ridicule—and was not infrequently an explicit assault on medieval Scholasticism—but also seemed to strike at the very idea of fixed standards of right and wrong. Modernity’s assault was indeed unrelenting, for no sooner were principles of morality said to be relative to time and place than Einstein, in 1919, demonstrated with his General Theory that time and place were themselves relative. Catholics’ assess- ment of the age, writes historian Patrick Carey, “was not just a narrow- 2 / THE STAGE IS SET minded Catholic ghetto interpretation of events in the United States and Europe, but a reflection of post–Civil War realities.”3 Much of the unease with modernity that Jackson Lears describes in his well-known study involved a revulsion against consumerism, materialism, and other even less agreeable aspects of industrialization. The Southern Agrarians, for their part, who would emerge as a serious intellectual force in 1930 with the publication of I’ll Take My Stand, the celebrated agrarian manifesto, ranked among the most articulate critics; industrial society, they said, seemed to have forgotten where it was going. It was directed toward the production of more and more capital and consumer goods, but for what purpose? For the production of still more goods? Allen Tate, one of the contributors to I’ll Take My Stand, felt unsatisfied with a society that seemed, at least to him and to his fellow agrarian critics, to be directed toward no higher end than that. He considered his own conversion to Catholicism—which attracted him by its sharp condemnations of many modern developments—to be the logical culmination of beliefs and prin- ciples he had always held.4 The Catholic critique of modernity thus overlapped considerably with the assessments of other social and cultural observers of the late nine- teenth and early twentieth centuries. But it was often deeper, more philo- sophical, and—naturally—more concerned with the effects of modern intellectual life on the well-being of the Church. As a visible, corporate body identified not unjustifiably in the public mind with stability and con- servatism, whose Magisterium had over the centuries restrained rash intellectual innovation, the Catholic Church viewed these developments with a special acuteness. The Church had already railed against liberalism for more than a century by the time these new challenges were emerging; and as the modern world upped the ante, the papacy responded in kind. In 1864 Pope Pius IX issued his famous Syllabus of Errors, a collection of eighty of the “principal errors of our day” that the pontiff had condemned in his earlier letters and allocutions. Filled with denunciations of the sec- ular “isms” that had engulfed the West, the Syllabus seemed to anathema- tize an entire age. Condemned Proposition 80 read: “The Roman Pontiff should reconcile himself to liberalism, progress, and modern civilization.”5 Yet the proper response of Catholic intellectuals, the popes of the period agreed, was not simply to denounce modern errors—although that was important—but also to hold out the splendor of the Catholic alterna- tive. The Church had, for example, the riches of Scholastic philosophy, an approach that was both hallowed by tradition and easily adapted to address the issues occupying modern philosophy and the modern world as THE STAGE IS SET / 3 a whole.
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