The 1960s In a New (and Loving) Key

 

Historian and Pulitzer-Prize winner, Doris Kearns Goodwin has been around and producing great books since I was in grad school. Her latest is a bit different and somewhat special. In An Unfinished Love Story: A Personal History of the 1960s (Simon and Schuster, 2024) she is still doing history, but within the context and through the unique lens of her marriage to "Camelot" veteran Richard Goodwin, her husband of 42 years. The book takes the form of a recollection of the written memories in archival boxes of her and her husband's personal and political experiences, primarily during the eventful decade of the 1960s, with some reflections on their earlier pre-political lives and the post-political trajectory of their married life together.

Richard "Dick" Goodwin (1931-2018) liked the portrayal of him in the movie Quiz Show: "I'm he moral center of the story. I'm portrayed but a young good-looking guy. And I get to sum it all up with the last line, 'I thought we were going to get television. The truth is, television is going to get us'." (That would prove prescience in many respects.)

Yet, already while interviewing contestants in the late 1950s Quiz Show scandal, Dick Goodwin was already heading toward his life-defining work as an aide and speechwriter first for John F. Kennedy, then for his successor, Lyndon B. Johnson, and then, after having been so much a part of the start of the Great Society, leaving he White House and becoming an anti-war activist and an aide and speechwriter first for Eugene McCarthy, and then for Robert F. Kennedy (and then McCarthy again). 

Most of the book is about Goodwin's work with those four men and his role in helping shape the liberal accomplishments and the eventually catastrophic liberal losses of the 1960s. For those of us who lived through that tumultuous time (and may have our own complicated memories to unpack), Goodwin's recollections recall the aspirations and disappointments with which we are so familiar and with which we are still living today. They also fill in the historical record with interesting personal anecdotes that personalize the story and highlight how that history was very much neither happenstance nor the working out of inexorable historical forces, but the unique intersection of distinctive personalities with the needs of a society in the grip of generational and cultural change. 

Even remembering the intense emotions of the era and the negative polarization its politics produced, one cannot fail to be struck by the intensity of Goodwin's involvement first in the New Frontier and then in the politics of producing the Great Society. The latter was rooted in the conviction that "Johnson's domestic agenda spoke directly to our daily lives," but was followed so soon by what his wife would call his "spiteful, personal vendetta against Johnson." Indeed, so much of the story of the 60s as recalled here can be categorized as a sad story of spiteful personal vendettas - most notably RFK and Kennedy loyalists spiteful personal vendetta against LBJ, but also the hostility between the McCarthy and Kennedy wings of the anti-war Democrats. Not only did those personal vendettas damage the people involved and undo the aspirations of the Great Society, but they set the stage for the more negative and destructive political dysfunction of subsequent decades.

Doris Kearns Goodwin met her husband in the 1970s, in the afterglow of the 60s and Goodwin's era of influence. Younger than he, she had participated in the earlier events of the 1960s at what might be called the street level. But her service as a White House Fellow and the friendship she formed with President Johnson became her ticket to academic renown, with her first book Lyndon Johnson's and the American Dream. From there she would go on to write acclaimed books about Lincoln, Franklin and Eleanor Roosevelt, and Theodore Roosevelt. It is interesting to observe how her academic engagement with those heroic figures and her personal engagement with Johnson helped steer her toward a more balanced perspective on the 60s.

It is the fashion nowadays to compare our problematic present not to the 1960s but to the mid-19th-century run-up to the Civil War. Drawing on her knowledge of Lincoln, Doris Kearns Goodwin recalls how the young Lincoln "was troubled by the mood of the country, a tendency to substitute passion for judgment, to engage in mob action in disregard of laws." Lincoln worried that the "living history" of the revolutionary era "was fading, along with the founding generation itself." For Goodwin, "Lincoln's words took on a powerful resonance," as she realized that "some sixty years after the changes and. upheavals of the Sixties have begun to fade, been half-forgotten or become misunderstood," this project might add their voices "to the task of restoring a "living history' of that decade, allowing us to see what opportunities were seized, what mistakes were made, what chances were lost, and what light might be cast on our own fractured time."

One of the particular beauties of this book is how it integrates the personal with the political and the past with the present. It is an account of a married couple in their old age (he in his 80s, she in her 70s) reflecting back on the history they had originally lived separately and in which both played active parts. It is an amazing insight into how we all may remember our past in old age and be nourished even now by those memories, both positive and negative. It reminds us of the vision of history-shaping public service and the animating power of a life lived in public service. And, of course, it is an even moire poignant reminder of the pre-eminence of love in life, of the primary importance of marriage and family, even within a life blessed by opportunities for historically significant political participation.

Jesus and the Powers

 

N.T. Wright, a retired Bishop of the Church of England, is an eminent and well-known scripture scholar and theologian. In this latest book, Jesus and the Poers: Christian Political Wirness in a Age of Totalitarian Terror and and Dysfunctional Democracies (2024), he and his co-author, Australian theologian Michael Bird, seek to address in straightforward, non-technical language the perennial question of the Christian commitment to politics and government, a question that has acquired increased salience in a post-Christendom world, in which the once widely acclaimed alternative of liberal democracy has become increasingly problematic. Indeed, for these authors, this presetn decade may "be the most precarious and perilous time in human history since the 1930s."

The authors stress something that many modern progressives insouciantly seem to be increasingly eager to forget, namely that both the Latin West and the Greek East were and have continued to be "shaped by a Christian vision of God's love for the world and the place of Christian virtues in societies where few restraints on evil and exploitation existed." This is an inescapable historical fact, but it is also much more than that. It is of the very nature of Jesus' kingdom, which, while completely unlike the kingdoms of this world, "is still for this world, for the benefit and blessing of this world, for the redemption and rescue of this world."

The theological claim is that "the Creator intends his world to be run through obedient human beings." God, the authors insist, "intends that humans should share in running his world, and should be held accountable." Thus, "because we believe that Jesus is King and his kingly power is operative among us," Christians "cannot retreat to the attic of spiritual affairs, not when there is a gospel to proclaim and ahurting world crying out for healing and hope."

In this post-Christendom context, the author's preference is clearly for a form of liberal democracy, a form of political arrangement which seems to have lost a lot of its former luster and appears increasingly threatened. The authors aregue that "in a world with a human propensity for evil, greed and injustice, liberal democracy stands as the least worst option for human governance." It is, they stress, "neither a necessary not a sufficient conditon for a just society, but it can be an enabling condition for a just society."

In a world in which no political axiom can any longer be taken for granted, the authors offer a valuable religious argument for invigorating liberal democracy. This is especially timely when the ideas that have underpinned liberal democracies find themselves challenged not just by populist authoritarianism but by explicitly religious versions such as messianic imperialism (e.g, Russia) and a revived Catholic integralism.

Wonders Never Cease

This weekend, I have been attending a conference on overcoming toxic political polarization, "Bridging the Divide, Seeking Reconciliation," organized by the Paulist Fathers. Perhaps that is what is disposing me to be more charitable to someone I would normally be less inclined say a kind word about, namely the present (perhaps temporary) Speaker of the House, MAGA right-winger Mike Johnson. But the main reason must be that, for whatever reason or reasons, the Speaker suddenly seems to be sounding like an old-fashioned politician, like (dare I say?) a 20th-century "Reagan Republican." Perhaps the Speaker's rediscovery of reality reflects, as some pundits have suggested, the fact that he now has access to high-level Intelligence about the international situation. Whatever the reason, having weirdly and pointlessly delayed needed aid to Ukraine for months since President Biden requested it. the Speaker now endorses such aid and is taking the necessary steps to move that aid forward through the absurd and arcane procedures of the House. To advance the legislation to its final (hopefully successful) outcome, the Speaker has needed - and has received - the votes of  Democrats in the House.

In our ailing, if not terminally ill, political culture, this may be one of the rare occasions when democracy wins, when the will of the majority of elected representatives (reflecting a majority in the country at large) get to pass something necessary and good, despite the usually successful obstruction by a minority of the members. Adjusting the gender to the present House membership, this has up until now been a clear case of what Woodrow Wilson lamented in 1917, when he spoke of "A little group of willful men, representing no opinion but their own, [who] have rendered the great government of the United States helpless and contemptible.”

Of course, in this case, today's "little group of willful men" and women primarily represent the isolationist and self-serving opinion of one person, the MAGA Republican former (and would-be future) President Donald Trump. There has, alas, always been an isolationist tendency in American culture. There have always been Americans who, for whatever reason, fall for destructive rhetoric like Trump's persistent complaint that our European allies have not spent enough of their money on Ukraine and that, therefore, the U.S. is being taken advantage of. 

So democracy wins also - and maybe even more importantly - in Ukraine, where that beleaguered country may yet be able to hold back the advancing forces of imperialist Russian tyranny. A Ukrainian collapse would move the front-line for civilization's defense dangerously to the border of Poland, to the very border of NATO.

Back to America, it still remains to be seen what this may portend for congressional ability to function, as it was once intended to function, now in these waning months of this present congressional term.

That said, it is good for the country that Democrats are rewarding the Speaker for his rediscovery of reality and his unexpectedly responsible behavior. The prophet Ezekiel famously said: if a wicked man turns from all his sins which he has committed, and does what is lawful and right, he shall surely live. None of the transgressions which he has committed shall be remembered against him; because of the righteousness which he has done, he shall live. Whether the Speaker still keeps his gavel despite the MAGA minority's inevitable fulminations and motions to vacate the Chair, still remains to be seen. At the moment, however, this seems like a win for democratic governance at home and democratic survival in Ukraine. That deserves to be celebrated - as does the surprising Speaker of the House himself.

Orestes Brownson

 

"Heartily, deeply did I ever reciprocate Dr. Brownson's affection, and the long and eventful years have but strengthened more and more my love for him and my admiration for his genius - convictions and emotions which have drawn from me in these articles my feeble attempt to estimate his providential mission and to introduce my countrymen to the study of his works" [Isaac Hecker, "Dr. Brownson and Catholicity," Catholic World, 46, (1887), p. 235].

Largely forgotten among contemporary American Catholics, but someone whoi deserves to be remembered and appreciated even still, Orestes Brownson was born in 1803 and died on this date in 1876. He had already established himself as a leading American intellectual, a philosopher, and a social theorist, as well as Unitarian clergyman, well before his conversion to Roman Catholicism in 1844, after which he became perhaps the most prominent lay Catholic voice in the United States Church. He contributed to the Transcendentalist critique of Unitarian empiricism, articulating an alternative idealist philosophical perspective that would continue to inform his mature thought as a Catholic. Although he would later vote for Lincoln, Brownson began as a Jacksonian Democrat, with genuinely radical social and economic theories Both religiously and politically, Brownson was an important early influence on the young Isaac Hecker (1819-1888). At the end of his life, Hecker remained supportive of Brownson's earlier social and political ideas. "The ominous outlook of popular politics at the present moment plainly shows that legislation such as we then proposed, and such as was then within he easy reach of State and national authority would have forestalled difficulties whose settlement at this day threatens a dangerous disturbance of pubic order." ["Dr. Brownson and the Workingman's Party Fifty Years Ago," Catholic World, 45, (1887), pp. 207-208.]

Concerning Brownson's religious conversion to Catholicism, Hecker in that same article [p. 207] wrote "it was a glory and a triumph for the Catholic Church to obtain the conversion of such a man and to hold that free soul in most contented allegiance till the hour of death."

The youthful and then life-long friendship between Brownson and Hecker was of great significance for both of them in their respective spiritual journeys and, by extension, for the 19th-century American Catholic Church. Brownson met the Hecker Brothers in New York City in 1841 and quickly became a kind of mentor to the young Isaac Hecker, eventually steering him to Brook Farm, the contemporary communal experiment Brownson valued most highly.  The younger and less well educated of the two, Hecker at the outset of their friendship was definitely a disciple of Brownson. As Brownson's biographer has highlighted, however, "the disciple had something to teach the master, and Brownson knew it. Reading his correspondence with Hecker during this period gives one the impression that it was Hecker who brought the personal to the fore in Brownson. Brownson was drawn to that which he criticized in Hecker and knew, instinctively, that Hecker possessed something that he did not. Brownson was attracted to the difference.” [Patrick W. Carey, Orestes A. Brownson: American Religious Weathervane (Grand Rapids: Eerdmans, 2004), p. 138.]

Indeed, Isaac Hecker's first book, Questions of the Soul, written as a Redemptorist missionary priest in 1855, which attempted to demonstrate the positive aspects of Catholicism as the response to the deepest questions and desires of the human soul, seemed to liberate Brownson from his immediate post-conversion commitment to a more polemical approach to apologetics. To quote Carey again: Brownson’s review of Hecker’s book “demonstrated a thoroughly positive assessment of Hecker’s achievement, and an acknowledgment that his own previous polemical style of apologetics was neither effective nor what the times demanded. … Hecker’s book clearly awakened Brownson to the defects in his own previous approach.”

Brownson's writings during that period represented an attempt to craft a genuinely Catholic conception of politics and society, in contrast to the perennial tendency to accommodate to American reality by treating politics as largely autonomous. That concern perdured as a priority for Brownson, who in October 1870 wrote: “Even our Republic goes the way of all the earth, and our Catholic population hardly seem aware of their mission as Catholics. Outside of the Sanctuary they are hardly distinguishable in their social and political action from non-Catholics.” 

Ultimately, he understood that mission as being "to Catholicize America, not Americanize Catholicity.” On the other hand, his intense ultramontanism did not turn into integralism. Rather, he understood that European political conservatism was likely a losing cause with which the Church should not be identified. In particular, Brownson recognized that those who supported the absolute continuation of the Papal States against Italian national aspirations, which were inexorably leading to the unification of Italy, were wrongly identifying a particular political goal with the Church’s fundamental interests. 

Both Brownson and Hecker had been influenced by the 19th-century German Catholic theologian Johann Adam Moehler (1796-1838) who had emphasized the Church as the continuation of Christ's incarnation in a visible structure. Both believed that neither Calvinism, Unitarianism, nor Transcendentalism could appeal long-term to the more moderate American mentality, although of the two Brownson was more sensitive to the demographic realities of American Protestantism  and demonstrated a far greater appreciation of non-New England-based religion (e.g., Evangelicalism and Methodism) than Hecker did.

Although Hecker and Brownson began to diverge somewhat in their views in their later years, they remained friends, and Hecker never ceased to admire Brownson's accomplishments. Hecker considered Brownson's primary work of political theory, The American Republic (1865), to be "the greatest work yet written in America on general politics." ["Dr. Brownson in Boston," Catholic World, 45 (1887), p. 466.]

A decade after Brownson's death, Hecker expressed his support for a movement to erect a monument to Brownson in New York's Central Park, but added: "The best monument to Dr. Brownson's greatness is his works. ... They ought to be in every American library of any character." ["Dr. Brownson and the Workingman's Party Fifty Years Ago," Catholic World, 45, (1887), p. 200.]

Photo: Orestes Brownson, Portrait by G.P.A. Healy, 1863. 

A bust of Brownson was in fact commissioned in the 1890s by the Catholic Club of New York for its building on Central Park South. When that building was demolished, Brownson's bust was moved to Riverside Drive and 104th Street. In the 1930s, however, it was overturned by vandals and put in storage. In 1941 Father Robert Gannon, SJ, the President for Fordham University (1936-1949), acquired the bust from the Parks Department for its placement on the Fordham campus in the Bronx, where it remains atop a high granite pedestal. (Brownson was awarded Fordham's first honorary degree in 1856.).

Witnesses of These Things

 

We set out to find His friends to tell them.
We went to Jerusalem to tell them;
and with joy we told them, “We have seen the Lord!”
And as we were speaking there, He stood among us, blessed us, said to us,
“Now my peace I leave with you.” We saw Him!
Suddenly our eyes were opened, and we knew He was alive!

 

Some of the old-timers here may recognize those lines from the second verse of the hymn, In the Breaking of the Bread,* which we used to sing here at Saint Paul’s every Easter season. It recalls some of the highlights from Emmaus to Pentecost, among them the event recounted in today's Gospel, as the Risen Lord revealed himself to his disciples and transformed them into his Church.

 

Typically, in these gospel stories of the Risen Lord’s appearances to his disciples, there is the sense that, while this is certainly the same Jesus the disciples had followed in life and who had died on the Cross, something about him is now different. Hence, the startlement and terror before the dramatic moment when Jesus is fully recognized.

 

Jesus’ resurrection was a real event (every bit as real as his crucifixion), but one which no one witnessed first-hand. What was witnessed initially was an empty tomb – a necessary condition for the resurrection to be true, but insufficient evidence in itself. Something more had to happen, and something more did happen – a series of encounters which captured the novelty and uniqueness of the resurrection,  encounters with the glorified body of the Risen Christ in which the Risen Lord demonstrated to his disciples that he was the same Jesus who had lived and died (hence the wounds in his hands and his feet), fully alive now in a unexpectedly new and wonderful way. 

Unlike hallucinations or mystical experiences, these were authentic encounters with someone who had lived and died but was now beyond the reach of death, embodied in a completely new way.

 

The events described in today’s Gospel took place on that same eventful Sunday in Jerusalem, to which the two disciples had rushed back from their exciting encounter with the Risen Lord in the breaking of bread. Perhaps this was the same room where some of them had so recently eaten the Last Supper and where an already growing group of them would gather again after the ascension to await the coming of the Holy Spirit. Since apostolic times (long before it ever became a day off from work), Sunday has been the special day, the irreplaceably privileged day, when Christians assemble in churches to encounter Christ, the Risen Lord, present in the sacramental celebration of the Lord’s Supper, the Eucharist.

 

To repeat the same news over and over again is one way to bear witness to its importance. To hear the proclamation of the resurrection, over and over, during these Easter Sundays strengthens our faith by the witness of others’ faith. That is why one of the most noticeable features that distinguishes Easter in our Catholic liturgical calendar is the daily reading from the Acts of the Apostles. Through our journey through the book of Acts, we identify ourselves with that first generation of Christians in their experience of the Risen Christ, becoming like them a community which witnesses to the presence and action of the Risen Lord in his Church, a community which expresses its new life in its worship.

 

And, so, we celebrate Easter not for one day or one week but for seven weeks, during which we relive the experience of those first Christians, transformed forever by the presence and power of the Risen Lord, experienced in the here and now in his word and sacraments. We see how eager they were to share that experience with everyone around them – an eagerness we need to learn from, for each of us is being propelled by the power of the Easter story to trust in its power to transform the world. 

Some of you here may also remember how the hymn which I began with concludes.

 

We ran out into the street to tell them,
everyone that we could meet, to tell them,
“God has raised Him up and we have seen the Lord!”
We took bread as He had done and then we blessed it, broke it, offered it.
In the breaking of the bread, we saw Him!
Suddenly our eyes were opened.
There within our midst was Jesus, and we knew He was alive.
In the breaking of the bread, He is here with us again,
and we know He is alive.

Homily for the Third Sunday of Easter, Saint Paul the Apostle Church, NY, April 14, 2024.

* Hymn by Michael Ward, © 1989.