The Fierce Life of Grace Holmes Carlson: Catholic Socialist Feminist by Donna Haverty-Stacke

Abstract

Reviewed by: The Fierce Life of Grace Holmes Carlson: Catholic Socialist Feminist by Donna Haverty-Stacke Janine Giordano Drake The Fierce Life of Grace Holmes Carlson: Catholic Socialist Feminist. By Donna Haverty-Stacke. New York: New York University Press, 2021. 312 pp. $50.00. In the Cold War-era narratives of U.S. history that predominated the twentieth century, radical socialism and Christianity were inherently opposed to one another. In this framework, Dorothy Day's [End Page 79] Catholic Worker Movement appeared as an exception to the rule. And yet, Donna Haverty-Stacke's well-written biography of Grace Holmes Carlson, the Catholic Trotsykist, psychology professor, political candidate, outlaw, and Catholic university reformer, reminds us that Dorothy Day is no exception. Carlson, too, had a foot in both the political left and the churches as she sought to change both Christian definitions of social justice and patriotic definitions of American democracy. Grace was raised in Catholic schools under the leadership of Archbishop John Ireland, a fierce Progressive-Era advocate for labor justice. She excelled academically and went on to pursue a doctorate in Psychology at the University of Minnesota, where she also met her husband, Gilbert. For her, it felt like a seamless transition from supporting union struggles during the Depression to carrying on this work within the Socialist Workers Party (SWP) of the 1940s. Within the SWP orbit, Grace and her sister Dorothy found their voices as political leaders. Grace ran for public office and, after she was forced to resign her teaching position due to her socialist leanings, she worked for the party. This decision took a strain on both her marriage and her faith, and for a period she stopped calling herself a Catholic and had a relationship with another man. Yet, less than a decade later and after a brief detention in prison for her political beliefs, Grace decided to leave the party and return to both her husband and what she described as the Catholic Church. In Grace's telling of the story, her return to Catholicism was not a rejection of socialism but an affirmation of a part of her that had always been there. She made a "personal" decision stemming from the death of her father to return to her more spiritual roots. Contrary to some of our presumptions about patriarchy and anti-socialism pervading Catholicism in 1950s, Roman Catholic sisters in Minneapolis gave the former felon sanctuary and respected her expertise and sense of "mission." At St. Mary's Junior College, Grace took on leadership roles in campus ministry. She was also invited to help design a general education curriculum that prepared students for the challenge of committing oneself to social justice, ethics, and truth [End Page 80] while also following a secular vocation. As Haverty-Stacke tells the story, Grace's mature support for a "modern, engaged Catholic activism" was more of a fulfillment of her lifetime of political experiences than a rejection of the Trotyskyist politics of her young adulthood. Moreover, her invitation to Catholic leadership was also a fulfillment of Roman Catholic social and political goals. Grace also traveled and spoke broadly on the value of a Catholic liberal arts education which nurtured Catholics' sense of justice and respect for human beings, and which integrated this with their vocational mission of redeeming and transforming society. One wonders to what extent her ideas inspired Catholic vocational work in other institutions. When, in 1965, President Lyndon B. Johnson officially pardoned Grace's felony and restored her voting rights, one wonders who really proved victorious in the culture war between Leftists and American Catholics. In many respects, the interests of the Left and the Roman Catholic Left had become indivisible by 1965. Indeed, perhaps the most significant scholarly contribution of the book is its spotlight on the intimate relationship between Roman Catholicism and left-wing labor politics in the twentieth century. The book leads us to wonder how many Americans who ended up supporting the Socialist Workers' Party were similarly steeped in Catholic labor support throughout the 1910s–1930s, and how many of them also quietly declared victory through the significant shifts in the meaning of "Catholicism" in the 1960s. If Grace...