Contributing to the ongoing excavation of the spiritual lifeworld of Dorothy Day-"the most significant, interesting, and influential person in the history of American Catholicism"-The Bread of the Strong offers compelling new insight into the history of the Catholic Worker movement, including the cross-pollination between American and Quebecois Catholicism and discourse about Christian antimodernism and radicalism.The considerable perseverance in the heroic Christian maximalism that became the hallmark of the Catholic Worker's personalism owes a great debt to the influence of Lacouturisme, largely under the stewardship of John Hugo, along with Peter Maurin and myriad other critical interventions in Day's spiritual development. Day made the retreat regularly for some thirty-five years and promoted it vigorously both in person and publicly in the pages of The Catholic Worker.Exploring the influence of the controversial North American revivalist movement on the spiritual formation of Dorothy Day, author Jack Lee Downey investigates the extremist intersection between Roman Catholic contemplative tradition and modern political radicalism. Well grounded in an abundance of lesser-known primary sources, including unpublished letters, retreat notes, privately published and long-out-of-print archival material, and the French-language papers of Fr. Lacouture, The Bread of the Strong opens up an entirely new arena of scholarship on the transnational lineages of American Catholic social justice activism. Downey also reveals riveting new insights into the movement's founder and namesake, Quebecois Jesuit Onesime Lacouture. Downey also frames a more reciprocal depiction of Day and Hugo's relationship and influence, including the importance of Day's evangelical pacifism on Hugo, particularly in shaping his understanding of conscientious objection and Christian antiwar work, and how Hugo's ascetical theology animated Day's interior life and spiritually sustained her apostolate.A fascinating investigation into the retreat movement Day loved so dearly, and which she claimed was integral to her spiritual formation, The Bread of the Strong explores the relationship between contemplative theology, asceticism, and radical activism. More than a study of Lacouture, Hugo, and Day, this fresh look at Dorothy Day and the complexities and challenges of her spiritual and social expression presents an outward exploration of the early- to mid-twentieth century dilemmas facing second- and third-generation American Catholics.
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Extrait
The Bread o the Strong
catholic practice in north america
se r i e s co e di t or s: Angea Aaîmo O’Donne, Assocîate Dîrector o the Francîs and Ann Curran Center or Amerîcan Cathoîc Studîes, Fordham Unîversîty John C. Seîtz, Assîstant Proessor, Theoogy Department, Fordham Unîversîty
Thîs serîes aîms to contrîbute to the growîng fied o Cathoîc studîes through the pubîcatîon o books devoted to the hîstorîca and cutura study o Cathoîc practîce în North Amerîca, rom the coonîa perîod to the present. As the term “practîce” suggests, the serîes sprîngs rom a pressîng need în the study o Amerîcan Cathoîcîsm or empîrîca învestîgatîons and creatîve exporatîons and anayses o the contours o Cathoîc experîence. In seekîng to provîde more comprehensîve maps o Cathoîc practîce, thîs serîes îs commîtted to pubîshîng works rom dîverse Amerîcan ocaes, încudîng urban, suburban, and rura settîngs; ethnîc, post-ethnîc, and transnatîona contexts; prîvate and pubîc sîtes; and seats o power as we as the margîns.
se r i e s a d v i s ory b oa r d: Emma Anderson, Unîversîty o Ottawa Pau Contîno, Pepperdîne Unîversîty Katheen Sprows Cummîngs, Unîversîty o Notre Dame James T. Fîsher, Fordham Unîversîty Pau Marîanî, Boston Coege Thomas A. Tweed, Unîversîty o Texas at Austîn
The Bread o the Strong l a co u t ur ismef o l lyt he a nd o f t he c r o s s ,1910 –19 85
Jack Lee Downey
f or dh a m u n i v e r s i t y p r e s s New York 2015
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Lîbrary o Congress Cataogîng-în-Pubîcatîon Data
Downey, Jack Lee. The bread o the strong : Lacouturîsme and the oy o the Cross, 1910–1985 / Jack Lee Downey. —Fîrst edîtîon. pages cm —(Cathoîc practîce în North Amerîca) Incudes bîbîographîca reerences and îndex. ISBN 978-0-8232-6543-5 (hardback) 1. Pacîfism—Reîgîous aspects—Cathoîc Church—Hîstory—20th century. 2. Cathoîc Worker Movement. 3. Day, Dorothy, 1897–1980. 4. Cathoîc Church—Unîted States—Hîstory—20th century. 5. Unîted States—Church hîstory—20th century. 6. Lacouture, Onésîme, 1881–1951—Influence. 7. Hugo, John, 1911–1985—Influence. 8. Cathoîc Church—Québec (Provînce)— Hîstory—20th century. I. Tîte. BX1407.P24D69 2015 267'.182—dc23 2015002944
Prînted în the Unîted States o Amerîca
17 16 15
Fîrst edîtîon
5 4 3 2 1
or Mom & Dad
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Contents
Acknowledgments
Introductîon: Conversîon and Cathoîc Pacîfism 1CanadienIdentîty, Natîonaîsm, and Muscuar Cathoîcîsm 2 Onésîme Lacouture and Conversîon în the Whîte Desert 3 Onésîme Lacouture and the “Return to the Gospe” 4 Mackere Snappers în the US Industrîa Era 5 John Hugo and the Retreat’s Southward Mîgratîon 6 Dorothy Day, Antî-trîumphaîsm, and a Personaîst Approach to Vountary Poverty Epîogue: To Alîct the Comortabe and Comort the Alîcted: Cathoîc Worker Pacîfism as a Form-o-Lîe
Notes Bibliography Index
îx
1 20 53 80 117 139
169
201
211 247 263
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Acknowedgments
Whenever I thînk about questîons o method and schoarshîp—whîch, honesty, îs not încredîby oten—I am remînded o a paraphrase o the great Amerîcan Cathoîc hîstorîan John Tracy Eîs that Tom Sheey, another great Amerîcan Cathoîc hîstorîan, recounted durîng a graduate semînar some years back: “You can’t be a good hîstorîan uness you îke readîng dead peope’s maî.” I have been very ucky to have a consteatîon o resources and support aîgn to aow me the space to do the archîva research and anaysîs that ormed the backbone o thîs project, and whîch has brought me great joy, aong wîth no sma amount o anxîety, durîng the past ew years. And I am happy to have the opportunîty to (brîefly) express my gratîtude. Prîde o pace easîy goes to my parents, whom I ove very deary. O a the undeserved prîvîeges I have experîenced by vîrtue o havîng been born theîr chîd, I thînk the greatest has been a kînd o presumptîon o genetîc mora întegrîty by those who know them—that I woud be good because they are good. And athough I have done my best to obîterate thîs preconceptîon over the years, I have receîved the benefit o the doubt many more tîmes than I have earned. I have been very ucky to have basked în the gow o some brîîant and kînd sous. To a my teachers, thank you. I am most prooundy grateu to Jetsunma Tenzîn Pamo or carîng or me and personîyîng compas-sîonate wîsdom. My mentor James T. Fîsher has been a wonderu guîde and rîend—aong wîth the rest o hîs can, Krîstîna Chew and Charîe. I am very grateu to Robert Orsî or havîng payed matchmaker between me and Jîm and or beîng another great teacher. Aong wîth Jîm, Mark Massa, SJ, and the încomparabe Marîa Terzuî gave me a wecomîng home at Fordham Unîversîty’s Curran Center or Amerîcan Cathoîc Studîes. There îs a îtany o peope who made my experîence at Fordham remarkabe, but în a partîcuar way Reg Kîm, Mara Brecht, Catherîne