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ABSTRACT Abram Ryan, Orestes Brownson, and American Catholics During the Civil War and Reconstruction David Roach, M.A. Mentor

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ABSTRACT Abram Ryan, Orestes Brownson, and American Catholics During the Civil War and Reconstruction David Roach, M.A. Mentor ABSTRACT Abram Ryan, Orestes Brownson, and American Catholics during the Civil War and Reconstruction David Roach, M.A. Mentor: T. Michael Parrish, Ph.D. This thesis explores how American Catholics reacted to the Civil War and Reconstruction and how those reactions influenced Protestant perceptions of Catholics. Orestes Brownson, a famous Northern convert, polemicist, and supporter of the Union, and Abram Ryan, a Southern poet, priest, and proponent of the Lost Cause, serve as case studies. Analyzing their writing and their reception among Protestant Americans, this thesis demonstrates how religious, racial, political, and even transatlantic developments fueled a Southern and Northern critique of Reconstruction of which Brownson and Ryan were an important part. At the same time, Catholic participation in shared national and sectional reunion and reconciliation also facilitated Catholics’ integration into American society. This work focuses on Republican newspapers’ praise for Northern Catholic loyalty and Abram Ryan’s nationally successful promotion of the Lost Cause. Catholic Civil War Era ideas and actions were emblematic of and crucial to American debates over Catholicism’s influence and future. Orestes Brownson, Abram Ryan, and American Catholics' Response to Reconstruction by David Roach, B.A. A Thesis Approved by the Department of History Barry G. Hankins, Ph.D., Interim Chairperson Submitted to the Graduate Faculty of Baylor University in Partial Fulfillment of the Requirements for the Degree of Master of Arts Approved by the Thesis Committee T. Michael Parrish, Ph.D., Chairperson Barry G. Hankins, Ph.D. Julie L. Holcomb, Ph.D. Accepted by the Graduate School August 2017 J. Larry Lyon, Ph.D., Dean Page bearing signatures is kept on file in the Graduate School. Copyright © 2017 by David Roach All rights reserved TABLE OF CONTENTS ACKNOWLEDGMENTS .................................................................................................. v DEDICATION ................................................................................................................... vi CHAPTER ONE ................................................................................................................. 1 Introduction ..................................................................................................................... 1 CHAPTER TWO ................................................................................................................ 9 Orestes Brownson and Reconstruction ........................................................................... 9 CHAPTER THREE .......................................................................................................... 34 Abram Ryan, Catholics, and the Lost Cause ................................................................ 34 CHAPTER FOUR ............................................................................................................. 61 Republicans’ Assessments of Catholic Copperhead Activity in the Civil War ............ 61 CHAPTER FIVE .............................................................................................................. 81 Abram Ryan’s Reception and a Shared Protestant-Catholic Lost Cause ..................... 81 CHAPTER SIX ............................................................................................................... 105 Conclusion .................................................................................................................. 105 BIBLIOGRAPHY ........................................................................................................... 107 iv ACKNOWLEDGMENTS Over the course of my undergraduate and brief graduate education, I have already incurred a number of academic debts. I will mention only a few of them here. At Hillsdale College, I credit my German, English, and history professors for teaching me to read closely and for instilling a love for the nineteenth century. And at Baylor University, my professors challenged me to broaden my academic horizons and pursue scholarly excellence. On this particular project, I have benefitted from the patience of librarians and archivists at the University of Texas and the University of Notre Dame who directed me to materials and guided a young historian learning his way around the archives. I appreciate Dr. Julie Holcomb, Dr. Barry Hankins, and Dr. Michael Parrish for their willingness to serve as committee members. Dr. Hankins deserves particular thanks for directing the independent study where I discovered this topic. And thanks also to my advisor, Dr. Michael Parrish, whose editorial remarks and insight have continued to improve my writing and understanding of Southern history, and who has taught me that conversations about Catholicism and American freedom must always include African Americans. And lastly, my fiancée, Simone, deserves more thanks than I can give, for her love and kind words inspired me to finish my thesis during the most difficult times of writing and encouraged me to pursue graduate study even in the midst of its difficulties. v DEDICATION To Simone vi CHAPTER ONE Introduction In New York’s Riverside Park, on a late November day in 1910, several hundred Catholic schoolchildren, with miniature flags pinned to their shirts, sang “The Star Spangled Banner” under the direction of Fr. John Keane. Together with priests, the Knights of Columbus, and the crowd, they celebrated the unveiling of a bust of Orestes Brownson, the famous Northern Catholic convert and intellectual. After these opening ceremonies, the famous Catholic conservative Democratic U.S. W. Burcke Cockran delivered a keynote speech. Hearkening back to Brownson’s political philosophy, Cockran pronounced that “if every man, woman and child in the United States were Catholic . not one word of the Constitution could be changed with advantage to the Catholic Church.”1 Like Brownson, Cockran believed that the founding generation, though personally antagonistic to the Catholic Church, had established effective government because the founders had set their eyes upon the natural law. Memory of Brownson served as a launching point for Cockran to argue for the compatibility of Catholic religious and American political traditions. But Catholics were not the first to hallow the grounds of Riverside Park, for the area already housed the Soldiers’ and Sailors’ Monument and New York’s most famous monument at the time, Ulysses S. Grant’s tomb. Both memorials not only preserved the 1 “Plans a Riverside Like Roman Gallery,” New York Times, November 25, 1910, 10. W. Burcke Cockran, qtd. in James McGurrin, Bourke Cockran: A Free Lance in American Politics (New York: Charles Scribner’s Sons, 1948), 307. 1 memory of sectional conflict but also memorialized the values defended in the Civil War. And as the foremost popular Catholic proponent of Union, Brownson’s legacy related to Grants’ and the soldiers’ legacies. M. Joseph Harson, the Chairman of the National Brownson Memorial Committee, made sure they did. He remarked that while the park’s other monuments commemorated the “horrors of war,” Brownson’s civic memorial represented “the victory of peace.”2 Here, Harson, like Cockran, argued for the compatibility of Catholicism and American patriotism, but he looked to the Civil War rather than the political philosophy of the American founding. Connecting Brownson to Grant and the Union soldiers, Harson made an explicit argument about Catholics’ importance to national history and progress. Catholic support for and loyalty to American government, actions imputed to Brownson, were central to the proceedings in Riverside Park. While Harson understood the importance of relating Catholic experience to the Civil War and Civil War memory, Catholic historians have often passed over this period as a footnote in American Catholic history. While Civil War documentaries, military histories, and monographs are prolific, traditional narratives of American Catholicism spend little time investigating this era.3 In large part, this omission occurs because 2 These are words paraphrased by the writer of the article. Ibid. For a brief biography of Harson, see Who’s Who in New York City and State (L.R. Hamersly Company, 1909), 1413. 3 Surveying some popular narrative histories of American Catholicism reinforces this point. The well-known American Catholicism by John Tracy Ellis briefly discusses race relations, but primarily skips from 1865 to 1880. 100-103. Jay Dolan’s In Search of an American Catholicism has no index entry for the “Civil War,” much less “Reconstruction.” Jay P. Dolan, In Search of an American Catholicism (New York: Oxford University Press, 2002). John McGreevy’s magisterial survey of nineteenth- and twentieth-century American Catholicism spends a few pages discussing Reconstruction, but half of these pages discuss the school question. John McGreevy, Catholicism and American Freedom: A History (New York: W.W. Norton, 2003), 108, 111-113. His most recent book, American Jesuits and the World makes a similar temporal jump when he discusses Catholics’ political views, moving from the end of the Civil War to the end of the century. John McGreevy, American Jesuits and the World: How an Embattled Religious Order 2 American Catholic historiography revolves around the Americanist controversy of the 1890s.4 Unfortunately, though, all this attention on the public school controversy and the papal encyclical Testem Benevolentiae has minimized focus on the Civil War and Reconstruction.
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