John A. Ryan

The Right Reverend John A. Ryan
Born	John Augustine Ryan (1869-05-25)May 25, 1869 Vermillion,Minnesota,US
Died	September 16, 1945(1945-09-16)(aged 76) Saint Paul,Minnesota,US
Ecclesiastical career
Religion	Catholic Church
Church	Latin Church
Ordained	1898
Academic background
Alma mater	St. Thomas Aquinas Seminary Saint Paul Seminary Catholic University of America
Influences	Thomas Bouquillon Ignatius L. Donnelly Richard T. Ely J. A. Hobson John Ireland William J. Kerby Pope Leo XIII
Academic work
Discipline	Theology
Sub-discipline	Moral theology
School or tradition	Thomism
Institutions	Saint Paul Seminary Catholic University of America
Notable works	A Living Wage(1906)
Influenced	Philip Murray

John Augustine Ryan(1869–1945) was an AmericanCatholic priestwho was a notedmoral theologianand advocate ofsocial justice.Ryan lived during a decisive moment in the development ofCatholic social teachingwithin the United States. The largest influx ofimmigrants in America's history,the emancipation ofAmerican slaves,and theIndustrial Revolutionhad produced a new social climate in the early twentieth century, and theCatholic Churchfaced increasing pressure to take a stance on questions of social reform.

Ryan saw the social reform debate of the early twentieth century as essentially an argument between libertarian individualists and collectivists concerned with equality, and thus contended that an emphasis on human welfare framed innatural law theoryprovided the most promising means to combine conflicting concerns over individual and social welfare.Ryan's influential response was the development of a Catholic critique of the Americancapitalistsystem that emphasized the existence of absolute natural human rights.

While Ryan identified himself primarily as a moral theologian, he also made important contributions to American political life and economic thought. He supported a number of social reforms that were eventually incorporated into theNew Deal,and have become elemental to the modernwelfare state.Ryan's most well-known contribution to American economic thought was his argument for a minimum wage presented inA Living Wage,a reformulation of his doctoral dissertation.

Ryan recognized the importance of a "synergistic relation among scholarship, moral teaching, and political activism," which led to his vigorous application of moral thinking to the political arena.

Early life

Ryan was born on May 25, 1869, inVermillion,Minnesota,to William Ryan and Maria[h] Luby. Raised in thePopulisttradition on a farm homesteaded by hisIrish Catholicparents alongside his ten younger siblings, Ryan's childhood experience with the challenges faced by farmers informed his early investment ineconomic justiceand the role of the Catholic Church in promoting social change.

Ryan's interest in moral reflection on contemporary economic issues and empathy for the poor was further cultivated in his early teenage years when Ryan readHenry George'sProgress and Poverty.While Ryan later confessed to not fully understanding the book at the time, he cites his first reading of George's work as the beginning of a lifelong commitment to questions ofsocial justice.

Education and academic life

Ryan attended secondary school at the Christian Brothers School in 1887, and continued his studies at the St. Thomas Aquinas Seminary inSaint Paul,Minnesota, now named theUniversity of St. Thomas.He graduated valedictorian of his class in 1892. Ryan was a member of the inaugural class at theSaint Paul Seminaryin 1894.Graduating in 1898, Ryan received his holy orders fromArchbishopJohn Irelandof theArchdiocese of Saint Paul and Minneapolis.With Ireland's permission, he then moved toWashington, DC,to pursue graduate studies at theCatholic University of Americathe same year. At the Catholic University of America, Ryan received his licentiate in literature in 1900 and hisDoctorate of Sacred Theologyin 1906.

Ryan saw his own vocation as the teaching ofmoral theologyand economic justice to the American electorate, emphasizing in particular his influence on Catholic voters and politicians.While much of his instruction emerged from the numerous articles and pamphlets he wrote throughout his lifetime, Ryan also held official professorships. He taught moral theology at the St. Paul Seminary from 1902 to 1915, and then returned to Washington where he served as a professor at the Catholic University of America from 1915 until 1939, teaching graduate-level courses in moral theology, industrial ethics, and sociology.During his tenure at the Catholic University of America, Ryan also taught economics and social ethics at Trinity College in Washington, now known asTrinity Washington University.

Economic thought

Ryan viewed the separation of economic thought from religious and ethical rules as the root of practical economic problems faced by Americans in the early half of the twentieth century.While at St. Paul Seminary in 1894, Ryan readPope Leo XIII'sencyclicalRerum novarumin which he found Leo's statement that all laborers had a right to adequate worldly goods in order to live in frugal comfort, and the state was obliged to guarantee that right.

In 1902,American Catholic Quarterly Reviewpublished Ryan's essay, "The Morality of the Aims and Methods of Labor Unions", a piece supportive of unions.

Ryan'slicentiatedissertation,Some Ethical Aspects of Speculation,investigated the morality ofspeculation.His Doctor of Sacred Theologydissertationwas an influential early economic and moral argument forminimum wagelegislation. It was published asA Living Wagein 1906. Ryan insisted in the text that all men had a right to aliving wage,adequate to support himself and his family. Always grounding his political thought in moral theology, Ryan argued thatRerum novarumconverted the living wage "from an implicit to an explicit principle of Catholic ethics".

Published in 1916, Ryan's second major scholarly work was the bookDistributive Justice: The Right and Wrong of Our Present Distribution of Wealth,in which he provided an examination ofrentfrom land,interestoncapital,profitsfromenterprise,andwagesforlaborin relation tomoralprinciples.As withA Living Wage,Ryan drew on bothethicalandeconomicreasoning; he claimed that all four agents of production – the worker,entrepreneur,capitalist,andlandowner– had a claim to the finished product because each contributed an indispensable element to its production.Ryan further objected at a practical and moral level to both thePuritan industrial ethicand the "gospel of consumption" that encouraged increased consumption through the production of new forms of demand, such asluxurygoods and services.Ryan again saw both these flawed economic views as the outcome of a historic separation betweenethicsand economic life. Ryan based his own vision of economic progress in America on equitablewealth distribution,decreasedworking hours,and a guaranteedminimum wage.Clear in Ryan's economic thought was a disciplined commitment to bothethicalandpracticalanalysis of his country's economic problems.

WhileA Living Wagehas achieved a higher degree of recognition, Ryan stated in his autobiography, "Distributive Justiceis unquestionably the most important book I have written. "

In these early publications Ryan staked out an economic position that maintained the primacy ofprivate propertybut spurned overly acquisitive and unregulatedfree-market capitalismas economically unhealthy andmorally bankrupt.He would argue this economic philosophy for his entire life.

Public life

Just as Ryan's economic thought was guided by a commitment to moral theology, his political action was inextricably connected to his religious beliefs. Though Ryan was primarily an intellectual and moral theologian, his deep conviction that the church had a proper role to play in public affairs led him to maintain a consistent engagement in American politics throughout his lifetime. Ryan avoided political labels such asliberalorconservative,but eventually settled on "papalist" to describe his public position, meaning "an orthodox commitment to theHoly See."Ryan viewed the proper role of the state as the active promotion of the common good only to the extent that it cannot be realized through the family or voluntary associations. Ryan was among the earliest advocates of minimum wage laws in the United States.

Program for social reconstruction

Aside from his influential textsA Living WageandDistributive Justice,and a number of other political and economic pamphlets, Ryan authored the "Program for Social Reconstruction" in 1919, a text that was adopted by the Administrative Committee of theNational Catholic War Councilas a statement of their social and economic objectives and became theBishops' Program of Social Reconstruction.A number of authors have cited the text as a blueprint for the New Deal legislation, though others have also stated that such connections have been exaggerated.However direct Ryan's influence was on the New Deal, the text offered liberal social reforms that emphasized an active role for the state in promoting social justice, many of which were enacted during PresidentFranklin D. Roosevelt's administration. Yet, the text also involved a number of less successful reforms that defy popular interpretations of Ryan as a strictly liberal political thinker, such as a federal ban on the dissemination of information on birth control and rigid support for abortion laws. What is most evident in the "Program for Social Reconstruction" is Ryan's systematic application of Catholic ethics to social reconstruction.

Political activities

Beyond authoring political texts, Ryan also took a number of decisively political actions. While teaching at St. Paul Seminary, Ryan took an active interest in trade unions, promoting their cause to outside groups, addressing union gatherings, and helping to author and promote social legislation.

In 1923, Ryan initiated the Catholic Conference on Industrial Problems.

After teaching at the Catholic University of America, Ryan became head of the Social Action Department of theNational Catholic Welfare Conference,a position that allowed him substantial opportunities to influence politicians in Washington. He was a noted supporter of the failedChild Labor Amendmentto the US Constitution, despite opposition from the influential Archbishop of Boston, CardinalWilliam Henry O'Connell.

Ryan also worked actively with theNational Consumers' League,which attempted to encourage consumers to push for decent working conditions.In 1927, Ryan founded theCatholic Association for International Peace.

Ryan was such a fervent supporter of the New Deal that he was nicknamed "Monsignor New Deal".

1n 1931, Ryan urged the federal government to develop a $5-billion public works campaign.

In 1933, the Roosevelt administration enlisted Ryan's assistance in mustering support among Catholic clerics for its NRA codes. In 1934, Ryan was elected to the three-person Industrial Appeals Board of the National Recovery Administration.

One of Ryan's most controversial ventures into American politics was his national radio endorsement ofDemocratic PartycandidateFranklin D. Rooseveltwhen he ran for re-election as president in 1936.When the "Radio Priest",Charles Coughlin,turned vehemently against Roosevelt and theNew Dealduring the1936 presidential campaign,and encouraged his listeners to vote instead forWilliam Lemkeof Coughlin's newUnion Party,Ryan countered with an overtly partisan political speech ( "Roosevelt Safeguards America" ) broadcast on national radio on October 8, 1936, urging Catholics to repudiate Coughlin and support the New Deal and Roosevelt. Wary of the potential controversy his speech could arouse, he began the endorsement by stating, "I am making tonight what is liable to be called a political speech. It is not that. It is mainly a discussion of certain political events in the light of moral law." Nevertheless, the endorsement led Ryan into open conflict with Coughlin, who gave Ryan the sarcastic sobriquet "The Right Reverend New Dealer". The speech also cost Ryan the confidence of Archbishop Michael J. Curley of Baltimore.

On January 20, 1945, he gave thebenediction at the inaugurationof President Franklin Roosevelt's fourth term.

Reception

During his lifetime, Ryan met fierce criticism for his economic and political thought. He was at times labeled a socialist for his endorsement of policies such as public housing, social security, medical insurance, unemployment insurance, and women's rights in the work place as well as for his critique of unregulated free-market capitalism.

Refusing to prescribe to either a liberal or conservative political doctrine but instead choosing to support policies based on his theological beliefs, Ryan displeased both liberal and conservative politicians at times. Ryan's overtly political acts also earned him disapproval within theCatholic Church.

Yet Ryan was also a deeply respected moral theologian throughout his lifetime. With his position with the National Catholic Welfare Conference, he was authorized by the bishops as their principal Catholic spokesman for social reform within the United States, and became the first Catholic priest to deliver the benediction at a presidential inauguration in 1937.

Death and legacy

After a short illness, Ryan died on September 16, 1945, in his home state of Minnesota. He is remembered today as an early and essential advocate for social reform in the first half of the twentieth century. He maintains a unique role in the history of the American Catholic tradition as a pioneer in the application of Catholic theology to questions of social justice in industrial society.

The John A. Ryan Institute for Catholic Social Thought atUniversity of St. Thomasexplores the relationship between the Catholic social tradition and business theory and practice by fostering a deeper integration of faith and work.

Published works

• A Living Wage: Its Ethical and Economic Aspects.New York: Macmillan Co. 1906.OCLC1048795962.
• Francisco Ferrer, Criminal Conspirator.St. Louis, Missouri: B Herder Book Co. 1911.
• Alleged Socialism of the Church Fathers.St. Louis, Missouri: B Herder Book Co. 1913.
• A Living Wage: Its Ethical and Economic Aspects(rev. ed.). New York: Macmillan Co. 1914.
• Socialism: Promise or Menace?WithHillquit, Morris.New York: Macmillan Co. 1914.hdl:2027/uc2.ark:/13960/t9h41nb7d.OCLC2619720.
• Distributive Justice: The Right and Wrong of Our Present Distribution of Wealth.New York: Macmillan Co. 1916.
• The Church and Socialism and Other Essays.Washington: The University Press. 1919.
• The Church and Labor.With Husslein, Joseph. New York: Macmillan Co. 1920.
• Social Reconstruction.New York: Macmillan Co. 1920.
• The State and the Church.With Millar, Moorhouse F. X. New York: Macmillan Co. 1922.
• Declining Liberty and Other Papers.New York: Macmillan Co. 1927.
• Distributive Justice: The Right and Wrong of Our Present Distribution of Wealth(rev. ed.). New York: Macmillan Co. 1927.
• The Catholic Church and the Citizen.New York: Macmillan Co. 1928.
• Questions of the Day.Boston: Stratford Co. 1931.OCLC878520081.
• A Better Economic Order.New York: Harper and Brothers. 1935.
• Seven Troubled Years, 1930–1936: A Collection of Papers on the Depression and on the Problems of Recovery and Reform.Ann Arbor, Michigan: Edwards Brothers. 1937.
• Catholic Principles of Politics.With Boland, Francis J. New York: Macmillan Co. 1940.
• Social Doctrine in Action: A Personal History.New York: Harper and Brothers. 1941.
• Distributive Justice: The Right and Wrong of Our Present Distribution of Wealth(3rd ed.). New York: Macmillan Co. 1942.
• The Norm of Morality Defined and Applied to Particular Actions.Ann Arbor, Michigan: Edwards Brothers. 1944.
• The Church and Interest-Taking. St. Louis: B. Herder, 1910.
• A Minimum Wage By Legislation. St. Louis: Central Bureau of German Roman Central Verein, 1911.
• Social Reform on the Catholic Lines. Brooklyn: Volksverein, Greenpoint, 1912.
• The Living Wage. Catholic Social Guild Series. London: Catholic Truth Society, 1913.
• Social Reform on Catholic Lines. New York; Columbus Press, 1914. (revised edition)
• Minimum Wage Laws to Date. New York: Paulist Press, 1915.
• Family Limitation and the Church and Birth Control. New York: Paulist Press, 1916.
• Catholic Church vs. Socialism. New York: The Mail and Express Co., 1918.
• Problems of the Peace Conference. New York: American Press, 1918.
• Bishop's Program of Social Reconstruction. Washington: National Catholic Welfare Conference, 1919.
• Catholic Doctrine on the Right of Self Government. New York: Paulist Press, 1919.
• Social Reconstruction, a General Review of the Problems and Survey of Remedies. Washington: National Catholic War Council, 1919.
• Capital and Labor. Washington: National Catholic Welfare Council, 1920.
• The Denver Tramway Strike of 1920. Denver: Denver Commission of Religious Forces, 1921. (with Edward T. Devin and John A. Lapp)
• The Labor Problem: What It Is, How to Solve It. New York: Paulist Press, 1921. (With Raymond McGowan, also published under the title of A Catechism of the Social Question)
• The Christian Doctrine of Property. New York: Paulist Press, 1923.
• The Supreme Court and the Minimum Wage. New York: Paulist Press, 1923.
• Christian Charity and the Plight of Europe. New York: Paulist Press, 1924.
• The Equal Rights Amendment in Relation to Protective Legislation for Women. Washington: National Catholic Welfare Conference, 1929.
• The Proposed Child Labor Amendment. New York: National Child Labor Committee, 1924.
• A Question of Tactics for Catholic Citizens. 1924
• Industrial Democracy from a Catholic Viewpoint. Washington: Rossi-Bryn Co., 1925.
• Human Sterilization. Washington: National Catholic Welfare Conference, 1927.
• Should a Catholic be President? The Smith-Marshall Controversy. New York: Calvert Publishing Corporation, 1927.
• The Ethics of Public Utility Valuation. Washington:National Popular Government League,1928.
• International Ethics. Washington: Catholic Association for International Peace, 1928. (with the Ethics Committee)
• Prohibition Today and Tomorrow. Washington: Catholic Charities Review, 1928.
• Supreme Court and the Minimum Wage. New York: Paulist Press, 1928.
• Prohibition and Civic Loyalty. Washington: (self-published), 1929.
• Unemployment. Washington. National Catholic Welfare Conference, 1929.
• The Vatican–Italian Accord. New York: Foreign Policy Association, 1929. (with Count Carlo Sforza and Charles C. Marshall)
• Moral Aspects of Sterilization. Washington: National Catholic Welfare Conference, 1930.
• Prohibition, Yes or No? New York: Paulist Press, 1930.
• Capital and Labor. New York: Paulist Press, 1931.
• Moral Factors in Economic Life. Washington: National Council of Catholic Men, 1931. (with Francis J. Haas)
• Catholic Principles and the Present Crises. Washington: Catholic Conference on Industrial Problems, 1932.
• Radical Pronouncements of Popes Leo XIII and Pius XI. Washington: National Catholic Welfare Conference, 1932.
• Some Timely Commentaries on a Great Encyclical. Washington: National Catholic Welfare Conference, 1932.
• Attitude of the Church Toward Public Ownership. New York: Public Ownership League, 1932.
• The Catholic Teaching on Our Industrial System. Washington: National Catholic Welfare Conference, 1934.
• International Economic Life. Washington: Catholic Association for International Peace, 1934. (with Parker T. Moom and Raymond A. McGowan)
• Organized Social Justice. New York: Paulist Press, 1934.
• Shall the NRA Be Scrapped? Washington: Catholic Conference on Industrial Problems, 1934.
• Social Justice in the 1935 Congress. Washington: National Catholic Welfare Conference, 1935.
• Human Sterilization. Washington: National Catholic Welfare Conference, 1936.
• Message of the Encyclicals for America Today. Washington: National Catholic Welfare Conference, 1936.
• Roosevelt Safeguards America. New York: Democratic National Committee, 1936.
• The Constitution and Catholic Industrial Teaching. New York: Paulist Press, 1937.
• The Church, the State and Unemployment. Washington: Government Printing Office, 1938.
• The Present Business Recession. Washington: Government Printing Office, 1938.
• Relation of Catholicism to Fascism, Communism, and Democracy. Washington: National Catholic Welfare Conference, 1938.
• Bishop's Program of Social Reconstruction, a General Review of the Problems and Survey for Social Reconstruction. Washington: Government Printing Office, 1939.
• Citizen, the Church, and the State. New York: Paulist Press, 1939.
• Testimonial Dinner. Washington: Catholic Conference on Industrial Problems, 1939.
• Can Unemployment Be Ended? Washington: American Association for Economic Freedom, 1940.
• Defense for America. New York: Macmillan, 1940.
• Obligation of Catholics to Promote Peace. Washington: Catholic Association of International Peace, 1940.
• Report of the Interfaith Conference on Unemployment. Washington: National Catholic Welfare Conference, 1940.
• The Right and Wrong of War. Washington: (privately published), 1940.
• American Democracy vs. Racism, Communism. New York Paulist Press, 1941.
• The Enemy Is Hitler. South Bend, Indiana: Fight For Freedom Committee, 1941.
• The World Society, a Joint Report. New York: Paulist Press, 1941.
• International Post War Reconstruction. Washington: National Catholic Welfare Conference, 1942.
• Original Sin and Human Misery. New York: Paulist Press, 1942.
• A Suggested Limitation of Capitalist Property. Dublin: Catholic Truth Society of Ireland, 1946.

See also

• Catholic moral theology

References

Bibliography

• Beckley, Harlan (2001). "Reflections on the Life of Monsignor John A. Ryan". In Kennedy, Robert G.; Athans, Mary Christine; Brady, Bernard V.; McDonough, William C.; Naughton, Michael J. (eds.).Religion and Public Life: The Legacy of Monsignor John A. Ryan.Lanham, Maryland: University Press of America.
• Broderick, Francis L. (1963).Right Reverend New Dealer: John A. Ryan.New York: Macmillan Company.
• ———(1969). "The Encyclicals and Social Action: Is John A. Ryan Typical?".The Catholic Historical Review.55(1): 1–6.ISSN1534-0708.JSTOR25018342.
• Gaillardetz, Richard R.(1990). "John A. Ryan: An Early Revisionist?".The Journal of Religious Ethics.18(2): 107–122.ISSN1467-9795.JSTOR40015110.
• Gearty, Patrick W. (1953).The Economic Thought of Monsignor John A. Ryan.Washington: Catholic University of America Press.
• Helstrom, Carl IV (2016).Father Coughlin, John A. Ryan, and Catholic Social Teaching(BA thesis). Ann Arbor, Michigan: University of Michigan.hdl:2027.42/139670.
• Hunnicutt, Benjamin K.(1983). "Monsignor John A. Ryan and the Shorter Hours of Labor: A Forgotten Vision of 'Genuine' Progress".The Catholic Historical Review.69(3): 384–402.ISSN1534-0708.JSTOR25021636.
• Kennedy, Robert G.; Athans, Mary Christine; Brady, Bernard V.; McDonough, William C.; Naughton, Michael J., eds. (2001). "Introduction".Religion and Public Life: The Legacy of Monsignor John A. Ryan.Lanham, Maryland: University Press of America.
• Ryan, John A. (1941).Social Doctrine in Action: A Personal History.New York: Harper and Bros.
• Ryan, Leo V. (1991). "American Protestant and Catholic Social Concerns Circa 1890 and the Ely–Ryan Relationship".Review of Social Economy.49(4): 514–531.doi:10.1080/00346769100000043.ISSN1470-1162.JSTOR29769579.
• Schmiesing, Kevin (2003). "John A. Ryan, Virgil Michel, and the Problem of Clerical Politics".Journal of Church and State.45(1): 113–129.doi:10.1093/jcs/45.1.113.ISSN2040-4867.JSTOR23920161.
• Stegner, Wallace(1949). "The Radio Priest and His Flock". In Leighton, Isobel (ed.).The Aspirin Age, 1919–1941.New York: Simon & Schuster (published 1963). pp. 232–257.ISBN978-0-671-20062-6.RetrievedSeptember 12,2020.

Further reading

• Abell, Aaron I. (1946). "Msgr. John A. Ryan: An Historical Appreciation".The Review of Politics.8(1): 128–134.doi:10.1017/S0034670500040183.ISSN1748-6858.JSTOR1403975.S2CID145176666.
• Andelson, Robert V. (1974). "Msgr. John A. Ryan's Critique of Henry George".American Journal of Economics and Sociology.33(3): 273–286.doi:10.1111/j.1536-7150.1974.tb02203.x.JSTOR3485407.
• Beckley, Harlan (1992).Passion for Justice: Retrieving the Legacies of Walter Rauschenbusch, John A. Ryan, and Reinhold Niebuhr.Louisville, Kentucky: Westminster/John Knox Press.ISBN978-0-664-21944-4.
• Bender, Reginald George (1974).The Doctrine of Private Property in the Writings of Monsignor John A. Ryan(STD dissertation). Washington: Catholic University of America.OCLC26332966.
• Betten, Neil (1970). "Social Catholicism and the Emergence of Catholic Radicalism in America".Journal of Human Relations.18(1): 710–727.
• ———(1971). "John A. Ryan and the Social Action Department".Thought.46(181): 227–246.doi:10.5840/thought197146217.
• Broderick, Francis L. (1959). Broderick, Francis L. (ed.). "Liberalism And The Mexican Crises of 1927: A Debate Between Norman Thomas and John A. Ryan".The Catholic Historical Review.45(3): 309–326.ISSN1534-0708.JSTOR25016581.
• Gouldrick, John W. (1979).John A. Ryan's Theory of the State(STD dissertation). Washington: Catholic University of America.OCLC6519503.
• Higgins, George G.(1942).The Underconsumption Theory in the Writings of Monsignor John A. Ryan(MA thesis). Washington: Catholic University of America.
• Lavey, Patrick Bernard (1986).William J. Kerby, John A. Ryan, and the Awakening of the Twentieth-Century American Catholic Social Conscience, 1899–1919(PhD dissertation). University of Illinois at Urbana–Champaign.OCLC15533552.
• McGill, Theodora E. (1952).A Bio-Bibliography of Monsignor John A. Ryan(MS thesis). Washington: Catholic University of America.OCLC45303553.
• McShane, Joseph M.(1986)."Sufficiently Radical": Catholicism, Progressivism, and the Bishops' Program of 1919.Washington: Catholic University of America Press.ISBN978-0-8132-0631-8.
• Meagher, Timothy; Shepherd, John; Turrini, Joseph (2001). "Laboring for Justice: Archival Resources for the Study of George Higgins and Catholic Social Action at the Archives of the Catholic University of America".U.S. Catholic Historian.19(4): 51–56.ISSN1947-8224.JSTOR25154792.
• Medhurst, Martin J. (1988). "Argument and Role: Monsignor John A. Ryan on Social Justice".Western Journal of Speech Communication.52(1): 75–90.doi:10.1080/10570318809389626.ISSN1745-1027.
• Miscamble, Wilson D. (1990). "The Limits of American Catholic Antifascism: The Case of John A. Ryan".Church History.59(4): 523–538.doi:10.2307/3169147.ISSN1755-2613.JSTOR3169147.S2CID154218879.
• Preston, Robert M. (1970). "The Christian Moralist as Scientific Reformer: John A. Ryan's Early Years".Records of the American Catholic Historical Society of Philadelphia.81(1): 27–41.ISSN2573-9778.JSTOR44210708.
• Purcell, Richard J. (1946). "John A. Ryan: Prophet of Social Justice".Studies.35(138): 153–174.ISSN0039-3495.JSTOR30099649.
• Smylie, James H.(1960). "The Roman Catholic Church, the State, and Al Smith".Church History.29(4): 321–343.doi:10.2307/3162214.ISSN1755-2613.JSTOR3162214.S2CID162411233.

External links

• Works by John A. RyanatProject Gutenberg
• Works by or about John A. Ryanat theInternet Archive