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. Gumbel, with Twomey s recommendation, was acceptedat Georgetown.When Loyola Law integrated in 1952, Twomey tried towin him back, but he declined.In time, Twomey came to consider the race question more importantthan the union cause.In 1960 he had been asked to edit Social Order,the journal of the St.Louis based ISO; then in 1963 the provincials de-cided to close it down and the staff of the ISO moved their small pre-dominantly research operation to Cambridge.Twomey seems to haveinterpreted the move as more evidence that the Society was not suffi-ciently committed to social justice.He wrote in Blueprint:  AmericanJesuits as a whole have little to pride ourselves on when we examineour attitudes and conduct toward the Negro. McNaspy, with charac-teristic charity, commenting on his friend Lou s statement, enumer-ated over a dozen southern Jesuits who worked with Negroes, and heexplains the extent to which Lou had enemies in the Loyola Jesuitcommunity.McNaspy quotes Harold L.Cooper, S.J., who stresses howLou always saw the good in people, even in those who hated him:He had three real adversaries among the Loyola Jesuits.To them Louwas a complete bete noir.They didn t fear him in the way they fearedFichter.They knew he was not an intellectual, a theoritician.Theyfeared, disliked and avoided him because he actually practiced whathe preached.Subconsciously, I feel, they sensed Lou was a reproach,unwittingly I m sure, to them.It was N.who went farthest in that op-position, calling Lou a communist and seriously meaning it.Still,Lou felt no personal animosity.He was not the subjectivist that manyardent men can be.160 The Cold WarFr.David Boileau, a diocesan priest who followed Lou at the Institute,observed that there were four major obstacles that hindered Lou sjourney and continued to block a full understanding of his life: theanticommunist hysteria of the McCarthy years; the racism that wasdue to willful evil, and not only ignorance, as Lou thought; the south-ern culture gap, where the church was weak, the union movement dis-organized, and New Orleans characterized by the lowest level of edu-cation in the country; and finally Fr.Twomey s health.He was seri-ously ill for the last ten years of his life and almost totally inactive forthe last five.He died in 1967 at age 64 of emphysema.He had smokedhimself to death.As Lou died, Ray Ariatti, a longtime labor activist,civil rights photographer, and dear friend, hovered by his bedside try-ing to piece together his friend s last gasping words.Lou whispered:  We.must establish our identity.in together-ness.(long, deep gasp for breath).toward.Ray asked:  The social apostolate, Father?Lips moved.No sound.Ray tried again:  Toward the dignity of the human person, Fa-ther?Lou smiled and whispered:  Yes.America s  Most Famous Jesuit  for a WhileWhen the young Bill Clinton arrived at the Georgetown School of For-eign Service in 1964, he tells us in My Life, he knew that its founder,Father Edmund A.Walsh, was a  staunch anti-communist and thatits faculty, many of whom had fled communist regimes in Europe orChina, were still conservatives and  sympathetic to any anti-commu-nist activity by the U.S.government, including in Vietnam.The irony is that Walsh, who was one of the best-known, most in-fluential American Catholics of his time, is already, only 50 years afterhis death, a forgotten man.By any standard, Walsh s career dazzles.Born in Boston in 1885,he entered the Society of Jesus in Frederick, Maryland, after BostonCollege High School in 1902.From 1909 to 1912 he taught in George-town s high school division and was thus on campus in May 1912The Cold War 161to witness a scene which years later he told friends he could recall vividly, as if it were yesterday : the dedication of the statue of JohnCarroll, seated as if he were a pope or president, in front of HealyHall.The inscription read:  Priest-Patriot-Prelate. The main speaker,Chief Justice Edward D.White, struck two themes on which Walsh,according to his biographer, would build his career:  how George-town s and the nation s history intersected, and how democracy andreligion mutually reinforce one another.For the next three years Walsh studied and traveled in Europe, in-cluding attending lectures on international affairs at the LondonSchool of Economics, then theology at Innsbruck.As war broke out in1914 his diary reveals the enthusiasm of a young man who has discov-ered his second vocation:Another week of thrills a new declaration of war almost every day!.But the outlook is black indeed.That universal European con-flagration, long feared, seems at hand.France is expected to attackGermany or Austria at any moment and then Italy must thro hertreaty, join Austria and Germany.But Italy is not trusted she mayfail her allies at last moment for her own interests, but if she doessacrifices the last remnant of her national honor.Ordained at Woodstock College in Maryland in 1916, Walsh was as-signed to Georgetown in 1918.The idea for a foreign service schoolhad been germinating for some time in the mind of John B.Creeden,S.J., Georgetown s president.He described his goal as a service to thecountry that would bring the Society into contact with prominent menin finance and government.But fulfilling this vision required the helpof both Constantine McGuire, a State Department official with exten-sive international experience who provided the expertise, and Ed-mund Walsh as a  front man who knew how to publicize the school,raise money, and recruit faculty.So, if the Foreign Service School had a founder, it was the president, Creeden, who thought of it, assistedby these two key men.Meanwhile, Walsh was already developing a persona that wouldserve him well for years.He had been an actor since high school.Oncampus he wore a long black cape and posed for photographs in frontof a map or leaning on a globe [ Pobierz całość w formacie PDF ]