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War as ant-Communism."Fraternal" Catholic modernism by contrast was more anti-fascist, social democratic, and internationalist than anti-Communist.It too focused on the family but it "decentered" reproduction as the primary end of marriage by also stressing love and marital amity (Chappel names Dietrich von Hildebrand, an originator of a more expansive and not strictly generative concept of marital sexualityalso a Jewish convertas one of its representatives).It looked to build social solidarity in a pluralistic civil society via such things as a lively free press and trade-union activism on an inter-faith basis.Catholic Modern charts how these two Catholic modernisms emerged in the 1930s in competition with one another, were joined and mutually altered in the Christian Democratic consensus of the consumerist societies that arose in the capitalist and democratic west during "the long 1950s," and then separated once again in the cultural and political upheavals of the 1960s."Fraternal" modernism came to the fore first at Vatican II, then in the protest against Humanae Vitae, Paul VI's 1968 encyclical rejecting artificial forms of contraception, in the student uprisings of that same year, and in the rise of leftist "political theology" in Germany (Johann Baptist Metz), which helped inspire Latin American liberation theology.Chappel builds his narrative around a rich array of representative figures, some well-known to American Catholic analysts (e.g., Jacques Maritain, von Hildebrand, and Bernard Häring), many others less so.This reviewer was also familiar with Hugo Ball and Waldemar Gurian in Germany and Friedrich Heer in Austria.Chappel quotes liberally from mid-level literary sources such as journal and magazine articles, conference programs, calls to action, essays, letters, and the like, rather than formal church pronouncements or theological treatises, and coming very largely from lay people rather than clerics.Chappel's typology is a bit brittle, but the story he tells is subtle and complex.He is fair to all his sources, though his sympathies are with fraternal modernism.His book will rightly be used as a brief for Pope Francis' call to a Catholicism of solidarity in the streets and a chastened austerity towards the gospel of economic growth.Apologists who want to put Catholic social teaching in the service of the free market ideology of the Koch brothers and their kind will be discomfited.So will Catholic neoconservative advocates for American nationalist exceptionalism.By the same token, defenders of a strong regulatory state will have to acknowledge the deeply anti-statist roots of modern Catholic social teaching, for which subsidiarity and decentralization were cardinal values and a precondition for acceptance of the secular state.When Jacques Maritain came to America, writes Chappel,

The bioethics of enhancement: transhumanism, disability, and biopolitics