A Catholic Brain Trust: The History of the Catholic Commission on Intellectual and Cultural Affairs, 1945–1965 (review)

Patrick J. Hayes splendidly researched book records the short history of The Catholic Commission on Intellectual and Cultural Affairs (CCICA), an exceptionally interesting project started by a small group of United States Catholic intellectual leaders at the conclusion of World War II. From its inception – and largely at the insistence of John Courtney Murray, SJ – it was separated from any official ecclesiastic control and encompassed distinguished intellectuals from many fields, laity and religious. CCICA enjoyed broad initial support from individuals such as Cardinal Spellman and an extended array of Catholic colleges and universities.

CCICA was founded to address both a current and a continuing concern facing the Catholic intellectual world in 1945. The current issue was the creation of UNESCO. Given its mandate to address international education and culture, the founders of CCICA were concerned that the voice of Catholic education and Catholic culture would be excluded. A statement by UNESCO’s general director, Julian Huxley, endorsing eugenics in the name of “scientific humanism” was an obvious challenge. The founders hoped that a Catholic “Commission” composed of distinguished Catholic scholars could enter into dialogue with UNESCO.

The continuing concern of CCICA was the perceived state of Catholic intellectual life in the United States. The most famous expression of this concern was a paper by CCICA member Monsignor John Tracy Ellis at the CCICA annual meeting in 1955, “American Catholics and the Intellectual Life.” It can be summed in its most memorable line: “Where are the Catholic Einsteins?” Widely reprinted, Ellis’ critique of the low level of United States Catholic intellectual attainment became a rallying cry for significant upgrading and improvement in academic attainment by Catholic colleges and universities. In keeping with the notion that CCICA was a Commission, not a mere discussion group, CCICA embarked on two major projects: creation of a directory of Catholic scholars and a new Catholic Encyclopedia to replace the by then out-of-date effort of 1907–1914. Given these ambitious projects, Hayes’ history could be read as a story of failure and frustration. There was no official dialogue with UNESCO, the directory of scholars was created but eventually abandoned, and the encyclopedia project was co-opted by Catholic University. Nevertheless, there is ample reason to regard CCICA as a worthy effort with more impact than its limited membership would suggest. Regional discussions and annual meetings created significant interchange on topics such as “the relation of church and state” and “the state of Catholic scholarship.” Individual CCICA members exercised considerable influence in the church, academia, and the larger cultural landscape. Hayes’s history offers a compelling and illuminating account of the ideological cross currents and major personalities in Catholic intellectual life during a time of great change in the church and the country.

A personal note: in 2007 I took the initiative to formally dissolve CCICA. While an organization spanning a broad range of Catholic leaders in scholarship, the arts, and professional attainment was an attractive idea, CCICA suffered throughout its history from three fatal defects. Lack of executive leadership because of inadequate funding; uncertainty about membership; and lack of “product” when major projects like the directory faltered and publication from the annual meeting was minimal. In the last decade of its existence, CCICA was unable to find an executive director who could be given significant support; nominations for membership were haphazard; annual meetings were not held; and no publication was produced. Having ceased to function de facto, it seemed appropriate to confirm reality de lege. Hayes’ account of CCICA’s noble failure may encourage a new organization that would benefit from the lessons of his exemplary history.