Leonard Feeney - Revision history

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	Father Feeney led a storied life. Growing up in Lynn, Massachusetts just down the street from [[Christian Science]] founder [[Mary Baker Eddy]], Leonard was the first-born son of Thomas Butler Feeney, an insurance salesman, and Delia Feeney née Agnes. He was followed by two boys, who also became priests, and a girl. Though chiefly [[Irish]] in descent, a strain of [[Spanish]] in his father's blood gave him dark eyes and a complexion neighbors sometimes mistook for [[Italian]]. Memories of his happy youth later filled his [[short story]] collection ''Survival Till Seventeen''.<ref>Gary Potter. ''After the Boston Heresy Case''. Monrovia, California: Catholic Treasures Books, 1995, pg. 16.</ref>		Father Feeney led a storied life. Growing up in Lynn, Massachusetts just down the street from [[Christian Science]] founder [[Mary Baker Eddy]], Leonard was the first-born son of Thomas Butler Feeney, an insurance salesman, and Delia Feeney née Agnes. He was followed by two boys, who also became priests, and a girl. Though chiefly [[Irish]] in descent, a strain of [[Spanish]] in his father's blood gave him dark eyes and a complexion neighbors sometimes mistook for [[Italian]]. Memories of his happy youth later filled his [[short story]] collection ''Survival Till Seventeen''.<ref>Gary Potter. ''After the Boston Heresy Case''. Monrovia, California: Catholic Treasures Books, 1995, pg. 16.</ref>

	[[File:Feeney_Family.~~jpg~~\|thumb\|right\|360px\|The Feeney Family, not long after Father Leonard Feeney's ordination. Left to right: Father Thomas Butler, sister Eileen, Mr. and Mrs. Feeney, John (later ordained a secular priest), and Father Leonard.]]		[[File:Feeney_Family.png\|thumb\|right\|360px\|The Feeney Family, not long after Father Leonard Feeney's ordination. Left to right: Father Thomas Butler, sister Eileen, Mr. and Mrs. Feeney, John (later ordained a secular priest), and Father Leonard.]]
	===Jesuit formation===		===Jesuit formation===
	At the age of seventeen, he was accepted as a novice in the [[Society of Jesus]], and studied first at St. Andrew-on-Hudson seminary in [[Hyde Park, New York]], and later at [[Woodstock College]] in [[Maryland]]; both schools have since closed with the decline of the Jesuit order.<ref>Potter, pg. 17.</ref> From there he went to teach at [[Canisius High School]] in [[Buffalo, New York\|Buffalo]] for a time before resuming his priestly studies, which would bring him to the Jesuit's House of Studies for the New England province in [[Weston, Massachusetts]] in 1927. He was [[Catholic Church#Holy Orders\|ordained]] at Weston on January 20, 1928.<ref>Potter, pg. 17.</ref>		At the age of seventeen, he was accepted as a novice in the [[Society of Jesus]], and studied first at St. Andrew-on-Hudson seminary in [[Hyde Park, New York]], and later at [[Woodstock College]] in [[Maryland]]; both schools have since closed with the decline of the Jesuit order.<ref>Potter, pg. 17.</ref> From there he went to teach at [[Canisius High School]] in [[Buffalo, New York\|Buffalo]] for a time before resuming his priestly studies, which would bring him to the Jesuit's House of Studies for the New England province in [[Weston, Massachusetts]] in 1927. He was [[Catholic Church#Holy Orders\|ordained]] at Weston on January 20, 1928.<ref>Potter, pg. 17.</ref>
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	On April 13, President Keleher, under orders from Fr. Janssens, summoned Maluf, Walsh, and Ewaskio to his office. He demanded they recant their statements, or be fired from the College, balking whenever the three asked him to show them where they were in heresy and again insisting they retract their statements; Maluf rebutted that the request, that they deny defined doctrines of the Catholic faith by accepting interpretations which completely nullified their substance, was itself heretical. The three refused the President's demands, and were terminated along with Supple, who refused similar demands.<ref>Clarke, pp. 185-190.</ref> The next day, [[Holy Thursday]], the story of the firing appeared in the ''[[Boston Post]]'', ''[[Boston Globe\|Boston Evening Globe]]'', and ''[[Boston Traveler]]'',<ref>Clarke, pp. 195-198.</ref> with additional coverage in the ''[[Boston Herald]]'', ''[[Daily Record]]'', and ''[[New York Times]]'' on April 15, [[Good Friday]].<ref>Clarke, pg. 200.</ref> Subsequently, the Center distributed the Spring 1949 ''From the Housetops'', consisting of Raymond Karam's [http://www.romancatholicism.org/reply-to-a-liberal-introduction.htm "Reply to a Liberal"], a rebuttal to an article by Fr. Philip Donnelly which they saw as watering down ''extra Ecclesiam nulla salus'', about Boston.<ref>Clarke, pp. 203-207.</ref> This was the beginning of the Center's apostolate of ''bookselling'', which has ever since been an evangelizing tradition of the Slaves of the Immaculate Heart of Mary (the original ''From the Housetops'' ceased publication that year, but successor publication ''The Point'' (see below) went into print in 1951. Staples of Center bookselling also included Clarke's 1950 ''The Loyolas and the Cabots'' and ''Bread of Life'', a 1952 collection of Fr. Feeney's Center lectures).		On April 13, President Keleher, under orders from Fr. Janssens, summoned Maluf, Walsh, and Ewaskio to his office. He demanded they recant their statements, or be fired from the College, balking whenever the three asked him to show them where they were in heresy and again insisting they retract their statements; Maluf rebutted that the request, that they deny defined doctrines of the Catholic faith by accepting interpretations which completely nullified their substance, was itself heretical. The three refused the President's demands, and were terminated along with Supple, who refused similar demands.<ref>Clarke, pp. 185-190.</ref> The next day, [[Holy Thursday]], the story of the firing appeared in the ''[[Boston Post]]'', ''[[Boston Globe\|Boston Evening Globe]]'', and ''[[Boston Traveler]]'',<ref>Clarke, pp. 195-198.</ref> with additional coverage in the ''[[Boston Herald]]'', ''[[Daily Record]]'', and ''[[New York Times]]'' on April 15, [[Good Friday]].<ref>Clarke, pg. 200.</ref> Subsequently, the Center distributed the Spring 1949 ''From the Housetops'', consisting of Raymond Karam's [http://www.romancatholicism.org/reply-to-a-liberal-introduction.htm "Reply to a Liberal"], a rebuttal to an article by Fr. Philip Donnelly which they saw as watering down ''extra Ecclesiam nulla salus'', about Boston.<ref>Clarke, pp. 203-207.</ref> This was the beginning of the Center's apostolate of ''bookselling'', which has ever since been an evangelizing tradition of the Slaves of the Immaculate Heart of Mary (the original ''From the Housetops'' ceased publication that year, but successor publication ''The Point'' (see below) went into print in 1951. Staples of Center bookselling also included Clarke's 1950 ''The Loyolas and the Cabots'' and ''Bread of Life'', a 1952 collection of Fr. Feeney's Center lectures).

	[[File:ArchbishopSilencesPriest.~~jpg~~\|thumb\|right\|300px\|''[[Boston Globe\|Boston Daily Globe]]'' coverage of Archbishop Cushing's move to silence Feeney and place the St. Benedict Center under interdict.]]		[[File:ArchbishopSilencesPriest.png\|thumb\|right\|300px\|''[[Boston Globe\|Boston Daily Globe]]'' coverage of Archbishop Cushing's move to silence Feeney and place the St. Benedict Center under interdict.]]
	Only a week later, the Archbishop placed the Center under [[interdict]]. On the evening of April 18, less than twelve hours after a delegation from the Center had received Cushing's promise to help them in any way he could, he silenced Father Feeney, and forbade Center associates from receiving the sacraments;<ref>Clarke, pp. 213-216.</ref> ecclesiastical authorities even took the unusual step of denying engaged Center members marriages in the Church.<ref>Clarke, pp. 259-266.</ref>		Only a week later, the Archbishop placed the Center under [[interdict]]. On the evening of April 18, less than twelve hours after a delegation from the Center had received Cushing's promise to help them in any way he could, he silenced Father Feeney, and forbade Center associates from receiving the sacraments;<ref>Clarke, pp. 213-216.</ref> ecclesiastical authorities even took the unusual step of denying engaged Center members marriages in the Church.<ref>Clarke, pp. 259-266.</ref>

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	After repeatedly refusing summons to Rome, Feeney was excommunicated on February 13, 1953 by the [[Holy See]] for persistent disobedience to legitimate Church authority, and the decree of excommunication was later published in the ''[[Acta Apostolicae Sedis]]''. Many of his followers said that his excommunication was invalid because Feeney had not been given a reason for his summons, while others noted that the document, while certainly genuine, nonetheless lacked s seal, and was signed only by Marius Crovini, a Notary (no other signature was technically necessary).<ref>Potter, pp. 147-158. The exact motive behind Feeney's decision remains obscure, but Potter assures us he acted under the advice of a friendly canonist. Brother Francis strongly advised Feeney to go, but "some of his more over-protective disciples" turned him against it.</ref><ref>[http://www.catholicculture.org/culture/library/view.cfm?recnum=963 Michael J. Mazza, ''Extra Ecclesiam nulla salus: Father Feeney makes a comeback'']</ref>		After repeatedly refusing summons to Rome, Feeney was excommunicated on February 13, 1953 by the [[Holy See]] for persistent disobedience to legitimate Church authority, and the decree of excommunication was later published in the ''[[Acta Apostolicae Sedis]]''. Many of his followers said that his excommunication was invalid because Feeney had not been given a reason for his summons, while others noted that the document, while certainly genuine, nonetheless lacked s seal, and was signed only by Marius Crovini, a Notary (no other signature was technically necessary).<ref>Potter, pp. 147-158. The exact motive behind Feeney's decision remains obscure, but Potter assures us he acted under the advice of a friendly canonist. Brother Francis strongly advised Feeney to go, but "some of his more over-protective disciples" turned him against it.</ref><ref>[http://www.catholicculture.org/culture/library/view.cfm?recnum=963 Michael J. Mazza, ''Extra Ecclesiam nulla salus: Father Feeney makes a comeback'']</ref>

	[[File:Father-feeney-boston-common-kodachrome.~~jpg~~\|thumb\|right\|300px\|Father Feeney preaching on [[Boston Common]] in 1957, not long before Saint Benedict Center left Cambridge.]]		[[File:Father-feeney-boston-common-kodachrome.png\|thumb\|right\|300px\|Father Feeney preaching on [[Boston Common]] in 1957, not long before Saint Benedict Center left Cambridge.]]
	Feeney's crusade drew continual publicity but greatly diminished fruit during his last years in Cambridge. The Buildings of Saint Benedict Center were sometimes stoned,<ref>Potter, 165.</ref> and a fence was constructed around the premises. The forbidding grounds, embellished by the new religious order's black garments and discipline, earned the nickname "[[Quaker]] Village." In those years he often decried and fought the influence of organized [[jewry]]. In 1955, he spoke out against the construction of a Catholic chapel on [[Brandeis University]], and was attacked by a mob of hundreds of jews.		Feeney's crusade drew continual publicity but greatly diminished fruit during his last years in Cambridge. The Buildings of Saint Benedict Center were sometimes stoned,<ref>Potter, 165.</ref> and a fence was constructed around the premises. The forbidding grounds, embellished by the new religious order's black garments and discipline, earned the nickname "[[Quaker]] Village." In those years he often decried and fought the influence of organized [[jewry]]. In 1955, he spoke out against the construction of a Catholic chapel on [[Brandeis University]], and was attacked by a mob of hundreds of jews.

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	The jews often targeted images of the Virgin Mary that Feeney brought to the Common. In one instance, a jewish heckler spat on a banner of [[Our Lady of Guadalupe]] 24 times, leading the sorrowful Feeney to conclude, "That had to be diabolic. No normal human being who is not possessed can spit that much." Maluf, an [[Arab]], was also a target of choice, whom they often attacked ''en masse''.<ref>Potter, pg. 135.</ref>		The jews often targeted images of the Virgin Mary that Feeney brought to the Common. In one instance, a jewish heckler spat on a banner of [[Our Lady of Guadalupe]] 24 times, leading the sorrowful Feeney to conclude, "That had to be diabolic. No normal human being who is not possessed can spit that much." Maluf, an [[Arab]], was also a target of choice, whom they often attacked ''en masse''.<ref>Potter, pg. 135.</ref>

	[[File:ElderlyLeonardFeeney.~~jpg~~\|thumb\|right\|300px\|Father Feeney in old age with statue of US-born St. [[Elizabeth Ann Seton]].]]		[[File:ElderlyLeonardFeeney.png\|thumb\|right\|300px\|Father Feeney in old age with statue of US-born St. [[Elizabeth Ann Seton]].]]

	===Reconciliation and last years===		===Reconciliation and last years===

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	[[File:Father-feeney-boston-common-kodachrome.jpg\|thumb\|right\|300px\|Father Feeney preaching on [[Boston Common]] in 1957, not long before Saint Benedict Center left Cambridge.]]		[[File:Father-feeney-boston-common-kodachrome.jpg\|thumb\|right\|300px\|Father Feeney preaching on [[Boston Common]] in 1957, not long before Saint Benedict Center left Cambridge.]]
	Feeney's crusade drew continual publicity but greatly diminished fruit during his last years in Cambridge. The Buildings of Saint Benedict Center were sometimes stoned,<ref>Potter, 165.</ref> and a fence was constructed around the premises. The forbidding grounds, embellished by the new religious order's black garments and discipline, earned the nickname "[[Quaker]] Village." In those years he often decried and fought the influence of organized [[~~Jewry~~]]. In 1955, he spoke out against the construction of a Catholic chapel on [[Brandeis University]], and was attacked by a mob of hundreds of ~~Jews~~.		Feeney's crusade drew continual publicity but greatly diminished fruit during his last years in Cambridge. The Buildings of Saint Benedict Center were sometimes stoned,<ref>Potter, 165.</ref> and a fence was constructed around the premises. The forbidding grounds, embellished by the new religious order's black garments and discipline, earned the nickname "[[Quaker]] Village." In those years he often decried and fought the influence of organized [[jewry]]. In 1955, he spoke out against the construction of a Catholic chapel on [[Brandeis University]], and was attacked by a mob of hundreds of jews.

	<blockquote>		<blockquote>
	The ''Boston Record'' headlined on September 12, 1955: "500 Jeering Youths Break Up Feeney Talk." The "youths" were Brandeis University students and according to the newspaper's own account they punched, M.I.C.M. religious, ripped their clothes, drenched their white shirts with ink and black suits with bleach and then pursued the Slaves of the Immaculate Heart of Mary back into Cambridge in a car chase, all because Fr. Feeney had spoken out against a plan--one backed by Archbishop Cushing--to build a Catholic chapel (along with a Protestant one) on the campus of the ~~Jewish~~ university. To build the chapel, Fr. Feeney said, would be to "place the One True Faith, the Mass, and the Holy Eucharist on a par with heretical persuasions and even with ~~Jewish~~ perfidy."<ref>Potter, pp. 135-136.</ref>		The ''Boston Record'' headlined on September 12, 1955: "500 Jeering Youths Break Up Feeney Talk." The "youths" were Brandeis University students and according to the newspaper's own account they punched, M.I.C.M. religious, ripped their clothes, drenched their white shirts with ink and black suits with bleach and then pursued the Slaves of the Immaculate Heart of Mary back into Cambridge in a car chase, all because Fr. Feeney had spoken out against a plan--one backed by Archbishop Cushing--to build a Catholic chapel (along with a Protestant one) on the campus of the jewish university. To build the chapel, Fr. Feeney said, would be to "place the One True Faith, the Mass, and the Holy Eucharist on a par with heretical persuasions and even with jewish perfidy."<ref>Potter, pp. 135-136.</ref>
	</blockquote>		</blockquote>

	The ''Boston Record'' article may be seen as an early instance of the press using the word "youth" as a euphemism for a protected, hostile minority whose actions it describes but wishes to not attribute.		The ''Boston Record'' article may be seen as an early instance of the press using the word "youth" as a euphemism for a protected, hostile minority whose actions it describes but wishes to not attribute.

	The ~~Jews~~ often targeted images of the Virgin Mary that Feeney brought to the Common. In one instance, a ~~Jewish~~ heckler spat on a banner of [[Our Lady of Guadalupe]] 24 times, leading the sorrowful Feeney to conclude, "That had to be diabolic. No normal human being who is not possessed can spit that much." Maluf, an [[Arab]], was also a target of choice, whom they often attacked ''en masse''.<ref>Potter, pg. 135.</ref>		The jews often targeted images of the Virgin Mary that Feeney brought to the Common. In one instance, a jewish heckler spat on a banner of [[Our Lady of Guadalupe]] 24 times, leading the sorrowful Feeney to conclude, "That had to be diabolic. No normal human being who is not possessed can spit that much." Maluf, an [[Arab]], was also a target of choice, whom they often attacked ''en masse''.<ref>Potter, pg. 135.</ref>

	[[File:ElderlyLeonardFeeney.jpg\|thumb\|right\|300px\|Father Feeney in old age with statue of US-born St. [[Elizabeth Ann Seton]].]]		[[File:ElderlyLeonardFeeney.jpg\|thumb\|right\|300px\|Father Feeney in old age with statue of US-born St. [[Elizabeth Ann Seton]].]]
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	== ''The Point'' ==		== ''The Point'' ==
	:Several back issues of ''The Poin''t can be found here: [https://archive.org/search.php?query=collection%3Afolkscanomy_politics&sort=-publicdate&page=123]		:Several back issues of ''The Poin''t can be found here: [https://archive.org/search.php?query=collection%3Afolkscanomy_politics&sort=-publicdate&page=123]
	Feeney was editor of "The Point," the successor publication to ''From the Housetops'', which had ceased publication in 1949, from 1951-1959. ''The Point'' ran a mixture of theological and political articles; criticizing and the openly [[Christophobia\|Christophobic]] agitations by [[~~Jews~~]]. Refusing to follow their agenda, they labeled him an "[[Anti-Semitism\|anti-semite]]". The newsletter mentioned the following facts;		Feeney was editor of "The Point," the successor publication to ''From the Housetops'', which had ceased publication in 1949, from 1951-1959. ''The Point'' ran a mixture of theological and political articles; criticizing and the openly [[Christophobia\|Christophobic]] agitations by [[jews]]. Refusing to follow their agenda, they labeled him an "[[Anti-Semitism\|anti-semite]]". The newsletter mentioned the following facts;

	<blockquote>"Those two powers, the chief two in the world today, are Communism and Zionism. That		<blockquote>"Those two powers, the chief two in the world today, are Communism and Zionism. That
	both movements are avowedly anti-Christian, and that both are in origin and direction		both movements are avowedly anti-Christian, and that both are in origin and direction
	~~Jewish~~, is a matter of record." (September 1958)		jewish, is a matter of record." (September 1958)

	<br />		<br />
	"As surely and securely as the ~~Jews~~ have been behind Freemasonry, or Secularism, or Communism, they are behind the “anti-hate” drive. The ~~Jews~~ are advocating tolerance only for its destructive value — destructive, that is, of the Catholic Church. On their part, they still keep alive their racial rancors and antipathies." (January 1959)<br />		"As surely and securely as the jews have been behind Freemasonry, or Secularism, or Communism, they are behind the “anti-hate” drive. The jews are advocating tolerance only for its destructive value — destructive, that is, of the Catholic Church. On their part, they still keep alive their racial rancors and antipathies." (January 1959)<br />
	</blockquote>		</blockquote>

	A single year, 1957, saw the following article titles:		A single year, 1957, saw the following article titles:
	<blockquote>January: "~~Jewish~~ Invasion of Our Country--Our Culture Under Siege"<br>		<blockquote>January: "jewish Invasion of Our Country--Our Culture Under Siege"<br>
	February: "When Everyone Was Catholic--The Courage of the Faith in the Thirteenth Century"<br>		February: "When Everyone Was Catholic--The Courage of the Faith in the Thirteenth Century"<br>
	March: "Dublin's Briscoe Comes to Boston"<br>		March: "Dublin's Briscoe Comes to Boston"<br>
	April: "The Fight for the Holy City--Efforts of the ~~Jews~~ to Control Jerusalem"<br>		April: "The Fight for the Holy City--Efforts of the jews to Control Jerusalem"<br>
	May: "Our Lady of Fatima Warned Us"<br>		May: "Our Lady of Fatima Warned Us"<br>
	June: "The Rejected People of Holy Scripture: Why the ~~Jews~~ Fear the Bible"<br>		June: "The Rejected People of Holy Scripture: Why the jews Fear the Bible"<br>
	July: "The Judaising of Christians by ~~Jews~~--Tactics of the Church's Leading Enemies"<br>		July: "The Judaising of Christians by jews--Tactics of the Church's Leading Enemies"<br>
	August: "A Sure Defense Against the ~~Jews~~--What Our Catholic Bishops Can Do for Us"<br>		August: "A Sure Defense Against the jews--What Our Catholic Bishops Can Do for Us"<br>
	September: "An Unholy People in the Holy Land--The Actions of the ~~Jews~~"<br>		September: "An Unholy People in the Holy Land--The Actions of the jews"<br>
	October: "The ~~Jewish~~ Lie About Brotherhood--the Catholic Answer--Israeli Brotherhood"<br>		October: "The jewish Lie About Brotherhood--the Catholic Answer--Israeli Brotherhood"<br>
	November: "Six Pointers on the ~~Jews~~"		November: "Six Pointers on the jews"
	</blockquote>		</blockquote>

	Feeney has been described as Boston's homegrown version of Father [[Charles Coughlin]], a priest who also heroically opposed ~~Jewish~~ machinations; particularly their exploitation of the poor and their campaign to drag the [[United States]] into the [[Second World War]].<ref>"''The death of American antisemitism''", Spencer Blakeslee, p. 93, Greenwood Publishing Group, 2000, ISBN 0-275-96508-2</ref>		Feeney has been described as Boston's homegrown version of Father [[Charles Coughlin]], a priest who also heroically opposed jewish machinations; particularly their exploitation of the poor and their campaign to drag the [[United States]] into the [[Second World War]].<ref>"''The death of American antisemitism''", Spencer Blakeslee, p. 93, Greenwood Publishing Group, 2000, ISBN 0-275-96508-2</ref>

	== Bibliography ==		== Bibliography ==
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	== Quotes ==		== Quotes ==
	<blockquote>		<blockquote>
	An [[Ecumenism\|inter-faith]] meeting is a place where a ~~Jewish~~ Rabbi, who does not believe in the [[Divinity of Christ]], and a Protestant Minister who doubts it, get together with a Catholic Priest, who agrees to forget it for the evening.<ref>Potter, 136.</ref>		An [[Ecumenism\|inter-faith]] meeting is a place where a jewish Rabbi, who does not believe in the [[Divinity of Christ]], and a Protestant Minister who doubts it, get together with a Catholic Priest, who agrees to forget it for the evening.<ref>Potter, 136.</ref>
	</blockquote>		</blockquote>

	== See also ==		== See also ==
	* [[Designs of the ~~Jews~~ on art and architecture]]		* [[Designs of the jews on art and architecture]]
	* [[Feeneyism]], a pejorative name for Feeney's theology		* [[Feeneyism]], a pejorative name for Feeney's theology
	* [[Slaves of the Immaculate Heart of Mary]], the community he founded		* [[Slaves of the Immaculate Heart of Mary]], the community he founded