What do you think?
Rate this book
Faith and fraternalism: The history of the Knights of Columbus, 1882-1982
Faith and The history of the Knights of Columbus, 1882-1982 [Hardcover]
- GenresCatholic
512 pages, Hardcover
First published January 1, 1982
3 people are currently reading
28 people want to read
Ratings & Reviews
Friends & Following
Create a free account to discover what your friends think of this book!
Community Reviews
Displaying 1 - 2 of 2 reviews
February 14, 2023
AN EXCELLENT HISTORY OF THE FRATERNITY
Author Christopher J. Kauffman wrote in the Introduction to this 1982 book, “One of the passwords by which a late-nineteenth-century Knight identified himself as a member… The secret character inherent in the use of the password implied the belief that the enemies of Catholicism were ceaselessly attempting to infiltrate the Order; however, such passwords were also intended to remind the members of their duties as Knights… Though they first-generation Knights were predominantly Irish Americans, the organizing impulse of their sense of peoplehood was Catholicism. Fraternalism was the chosen medium for fashioning a unique expression of Catholic Americanness, one which appealed to Catholic men of all nationalities.” (Pg. xi-xii)
He continues, “Traditionally, the Order reflected the social mentality associated with what was called ‘ghetto Catholicism.’ However, its fraternal sense of Catholic peoplehood was not expressed in diffident tones of defensiveness but in tones of confidence in the essential legitimacy of American Catholicism… the Knights did not view the ‘ghetto’ as a refuge from the mainstream of American life, but rather as a healthy preserve of Catholic culture.” (Pg. xiv-xv)
He explains in the first chapter, “The origins of the Knights of Columbus follow a pattern deeply etched in the history of most institutions and large social movements. A small group of men gathers together in an obscure, seemingly insignificant meeting to discuss ways in which they can forge an organization to respond to deeply felt social and religious needs… they had no idea that the unique blend of Catholic, fraternal, and insurance features which they were designing would have such widespread international appeal.” (Pg. 1)
He observes, “By the summer of 1882 the Knights of Columbus had developed a well-defined organizational scheme for a diocesan-wide order… The Columbian themes were not to be viewed as a commercial trademark but rather as ideals of ‘Catholic manhood’ permeating the Unity and Charity motifs.” (Pg. 29) He says, “Two years after Father McGivney died, the Order expanded into New York and Massachusetts, and twelve years later there were councils in nearly every major American city… Such rapid growth marked … the advance of a strong fraternal movement, with Catholicism as its organizing impulse and with a cooperative insurance program to fulfill its economic needs.” (Pg. 72)
He continues, “There were… many causes for this rapid growth of the Order. Its ceremonial character instilled a sense of pride in the Catholic roots of New World civilization, satisfying a strong need among second-generation immigrants to harmonize Catholicism with loyalty to country. The insurance feature… provided it with the financial solvency to undertake a strong expansionist policy. Its social-club dimension appealed to men who sought a Catholic milieu for their leisure, recreation, and intellectual stimulation…” (Pg. 95)
He recounts, “The Commission on Religious Prejudices was the Order’s first institutional manifestation of its traditional character as a Catholic anti-defamation society… the Commission dissolved because it had concluded that the anti-Catholic movement had reached its nadir as a force in society… However, in the 1920s the Knights once again found themselves confronting a revival of anti-Catholicism… expressed … [by] the most virulently anti-Catholic organization, the Ku Klux Klan.” (Pg. 189)
He states, “Never before or since has an organization of Catholic laity had such an impact upon American society as did the Knights of Columbus in their war and reconstruction work… The Knights succeeded in demonstrating Catholic loyalty, and… anti-Catholicism subsided during the war.” (Pg. 226-227) He explains, “In general, the Order assumed a conservative position on divorce, abortion, and the role of women, but on other issues of social justice it advocated liberal reform in opposition both to unrestricted capitalism and to doctrinaire socialism.” (Pg. 228)
He acknowledges, “they failed to create an affirmative social policy during the most severe economic crisis in the history of the United States. Unlike the specific and clearly definable issues of the twenties, the economic and social issues of the thirties were of such magnitude that there was no single factor to which the Order could address itself with even the probability of modest success.” (Pg. 315)
He reports, “The major external concerns of the Order during [John E.] Swift’s terms as Supreme Knight, 1945-53, were related to what the American Church considered the major evils of the day, the expansion of Communist power in Europe and Asia and the advance of secularism in modern culture.” (Pg. 359)
He says, “The Knights, like the American Church, included liberals and conservatives, transformationists and preservationists. However, the leadership of the Knights and the Church throughout the 1960s and ‘70s still tended to be socially progressive, and culturally and ecclesiastically conservative.” (Pg. 415)
He concludes, “The history of the Knights of Columbus mirrors the history of the American Catholic Church. In the post-Vatican II period, when fraternalism has been viewed as a relic of a previous era, the Order has continued to flourish not only because of its ability to thrive on creative tensions but also because it has vigorously attached itself to the cause of the Church. Proud of their orthodoxy, their defense of Church authority, and their record of service, the Knights of Columbus still reflect the spirit of their priest founder with a unique blend of Catholic idealism and American practicality.” (Pg. 432)
This book will be “must reading” for anyone studying the Knights of Columbus.
Author Christopher J. Kauffman wrote in the Introduction to this 1982 book, “One of the passwords by which a late-nineteenth-century Knight identified himself as a member… The secret character inherent in the use of the password implied the belief that the enemies of Catholicism were ceaselessly attempting to infiltrate the Order; however, such passwords were also intended to remind the members of their duties as Knights… Though they first-generation Knights were predominantly Irish Americans, the organizing impulse of their sense of peoplehood was Catholicism. Fraternalism was the chosen medium for fashioning a unique expression of Catholic Americanness, one which appealed to Catholic men of all nationalities.” (Pg. xi-xii)
He continues, “Traditionally, the Order reflected the social mentality associated with what was called ‘ghetto Catholicism.’ However, its fraternal sense of Catholic peoplehood was not expressed in diffident tones of defensiveness but in tones of confidence in the essential legitimacy of American Catholicism… the Knights did not view the ‘ghetto’ as a refuge from the mainstream of American life, but rather as a healthy preserve of Catholic culture.” (Pg. xiv-xv)
He explains in the first chapter, “The origins of the Knights of Columbus follow a pattern deeply etched in the history of most institutions and large social movements. A small group of men gathers together in an obscure, seemingly insignificant meeting to discuss ways in which they can forge an organization to respond to deeply felt social and religious needs… they had no idea that the unique blend of Catholic, fraternal, and insurance features which they were designing would have such widespread international appeal.” (Pg. 1)
He observes, “By the summer of 1882 the Knights of Columbus had developed a well-defined organizational scheme for a diocesan-wide order… The Columbian themes were not to be viewed as a commercial trademark but rather as ideals of ‘Catholic manhood’ permeating the Unity and Charity motifs.” (Pg. 29) He says, “Two years after Father McGivney died, the Order expanded into New York and Massachusetts, and twelve years later there were councils in nearly every major American city… Such rapid growth marked … the advance of a strong fraternal movement, with Catholicism as its organizing impulse and with a cooperative insurance program to fulfill its economic needs.” (Pg. 72)
He continues, “There were… many causes for this rapid growth of the Order. Its ceremonial character instilled a sense of pride in the Catholic roots of New World civilization, satisfying a strong need among second-generation immigrants to harmonize Catholicism with loyalty to country. The insurance feature… provided it with the financial solvency to undertake a strong expansionist policy. Its social-club dimension appealed to men who sought a Catholic milieu for their leisure, recreation, and intellectual stimulation…” (Pg. 95)
He recounts, “The Commission on Religious Prejudices was the Order’s first institutional manifestation of its traditional character as a Catholic anti-defamation society… the Commission dissolved because it had concluded that the anti-Catholic movement had reached its nadir as a force in society… However, in the 1920s the Knights once again found themselves confronting a revival of anti-Catholicism… expressed … [by] the most virulently anti-Catholic organization, the Ku Klux Klan.” (Pg. 189)
He states, “Never before or since has an organization of Catholic laity had such an impact upon American society as did the Knights of Columbus in their war and reconstruction work… The Knights succeeded in demonstrating Catholic loyalty, and… anti-Catholicism subsided during the war.” (Pg. 226-227) He explains, “In general, the Order assumed a conservative position on divorce, abortion, and the role of women, but on other issues of social justice it advocated liberal reform in opposition both to unrestricted capitalism and to doctrinaire socialism.” (Pg. 228)
He acknowledges, “they failed to create an affirmative social policy during the most severe economic crisis in the history of the United States. Unlike the specific and clearly definable issues of the twenties, the economic and social issues of the thirties were of such magnitude that there was no single factor to which the Order could address itself with even the probability of modest success.” (Pg. 315)
He reports, “The major external concerns of the Order during [John E.] Swift’s terms as Supreme Knight, 1945-53, were related to what the American Church considered the major evils of the day, the expansion of Communist power in Europe and Asia and the advance of secularism in modern culture.” (Pg. 359)
He says, “The Knights, like the American Church, included liberals and conservatives, transformationists and preservationists. However, the leadership of the Knights and the Church throughout the 1960s and ‘70s still tended to be socially progressive, and culturally and ecclesiastically conservative.” (Pg. 415)
He concludes, “The history of the Knights of Columbus mirrors the history of the American Catholic Church. In the post-Vatican II period, when fraternalism has been viewed as a relic of a previous era, the Order has continued to flourish not only because of its ability to thrive on creative tensions but also because it has vigorously attached itself to the cause of the Church. Proud of their orthodoxy, their defense of Church authority, and their record of service, the Knights of Columbus still reflect the spirit of their priest founder with a unique blend of Catholic idealism and American practicality.” (Pg. 432)
This book will be “must reading” for anyone studying the Knights of Columbus.
September 7, 2014
A very well-researched and well-written history of the Order. I'd love to see a "sequel" covering the 30+years since its publication.
Displaying 1 - 2 of 2 reviews