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"The Boston Heresy Case" has been called a "Last Hurrah." Gaining rapid national notoriety, the Case flowed inevitably from the noisy, impolite, raucous bellowing "from the housetops" by Jesuit Father Leonard Edward Feeney and around 80 young Catholic men and women, his followers. After smoldering for a year, the bomb went off in late 1948. Father Feeney and members of the Saint Benedict Center in Cambridge Massachusetts accused prominent Greater Boston Catholic theologians of teaching outright heresy. They also wrote to the Pope that Archbishop Richard Cushing was tolerating this heresy. And what was the alleged heresy which had taken over not just the Boston Archdiocese but most American clergymen? It was that God held out a hope of heaven (never mind how faint) for persons who died unbaptized. The Feeney people disagreed and they had 1700 years of church fathers, councils and papal statements to back them up. An old Latin dogma asserted: extra ecclesiam nulla salus, i.e. "outside the (Catholic) church there is no salvation." During the hottest phases of the the controversy, from 1948 to 1958, the dogma even earned its own acronym in national media: "EENS." Author Gary Potter, a convert from Protestantism, in the course of his two years research came to believe that Father Feeney, Saint Benedict Center Co-Founder Mrs Catherine Goddard Clarke and 80 or so hard core disciples were right. AFTER THE BOSTON HERESY CASE tells their story. It also advances the thesis that it was the immigrant, minority Church's happy experience coming of age in the USA which eventually brought the entire Catholic world to rethink EENS and in the Second Vatican Council (1962 - 1963) to reach out in friendship to Jews, Muslims, Buddhists and unbelievers in general. The Saint Benedict Center "movement" began badly, grew worse (Feeney was silenced as a priest in 1949 and excommunicated from the Catholic Church in 1953). But he and his followers were quietly and charitably reconciled to Rome after 1972. And they were not required to retract one word of their narrow interpretation of the old dogma. Their original center has now spun off seven organizations (by another count eight) in several states. After moving in 1958 to a rural Massachusetts setting, the Center's 12 married couples elected to take vows of celibacy. Their 39 children were raised on their farm as if by nuns in a strict Catholic boarding school or orphanage. All in all, what happened at the Center and its spin-offs is a fascinating, perhaps unique but under-researched modern Catholic experiment in Utopian living. Further book length studies have been written since Potter's history. Most notable is FROM HARVARD TO HARVARD: THE STORY OF SAINT BENEDICT CENTER'S BECOMING SAINT BENEDICT ABBEY. This 2006 work is by Abbot Gabriel Gibbs, one of Feeney's earliest and truest followers. Another eminent Catholic who fell early under the influence of Mrs Clarke and Father Feeney is Catholic convert, Cardinal Avery Dulles, son of Eisenhower's Secretary of State, John Foster Dulles. Thanks to the warm memories of pre-1948 and post-1972 Leonard Feeney by Cardinal Dulles and other American bishops and cardinals, the public image of Father Feeney continues to mend. At one time voices of Jesuits and other critics, including novelist Evelyn Waugh, were not slow to call Father Feeney a mental case, a drunkard or a fanatic. But his immediate followers always held him and Mrs Catherine Goddard Clarke to be very holy people. Some of what Feeney advocated, including receiving communion under species of both wine and bread, is now universal Catholic practice. A last hurrah for traditionalist Catholicism? Hardly. Hurrah, yes. Last, not for a long while yet.