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Petrie John (trans): The Worker Priests (Routledge & Kegan Paul London 1956)
Originally published on 1 September 1954 (the date is significant) under the anonymous authorship of the worker-priests themselves as Les Prêtres Ouvriers.
The cover proclaims it to be

"The story of a noble and tragic cause which precipitated a great controversy -- the proper functions and duties of the priesthood."

This is a documentary history of the group of Catholic priests who in post-war France became known celebrated and debated over as the worker-priests. Their activities began in 1943 when a few dozen priests and seminarians were clandestinely introduced into the German forced-labour camps. They did this with their Church's blessing and encouragement. After the Liberation French commentators would detect the

"slow germination of an idea of being a worker among workers as Christ was a man among men of linking one's destiny to their destiny one's life to their life of being the one among them whose hpes go further than their hopes." [Quote p.8]

The Mission to France and later the Mission to Paris linked with the Jeunesse Ouvriere Chretienne in a missionary endeavour to rescue the workers of France if not from poverty then from a perceived dechristianisation.
As their numbers rose to nearly a hundred the prêtres-ouvriers became the subjects of intense public and journalistic attention. Much of the book consists of pieces from the press of the day -- Christian Communist satyrical and Gaullist. They tell a story of mounting disquietude in Rome as the prêtres-ouvriers involved themselves more and more in agendas that were driven by communists -- and Communism was anathema to Rome. Eventually on 1 March 1954 they were instructed to reduce their daily time in the workplace to three hours or less and to attach themselves to units of the geographically-based parochial system. A good number (Petrie claims two-thirds) chose to continue at their secular work rather than transfer to mainstream forms of ministry.
This account of the decade of the prêtres-ouvriers uses three words constantly: politics, social class, anti-clericalism. Their repeated use and emphasis strikes the New Zealand reader as unfamiliar: as a people we are less clear in our understanding of these matters (and a whole lot less passionate in debating them) because our society is much different from France of the '40s and '50s.

Comment from a prêtre-ouvrier:

"The worker-priest then does not become a militant out of concern for tactical advantage or in order to get by with his ministry. He does so because his work makes him a member of another world and when it sets him down in front of a machine introduces him to a quite different scheme of human relationships.  His work transforms his entire being body and soul. ... The priesthood of the worker-priest must first of all take shape in the world of the workers." [Quote p.140]