the only one I know that has at one point or another claimed ALL those titles
I am also a catholic distributist and a southern agrarian too...
see Richard Weaver:
http://en.wikipedia.org/wiki/Richard_M._Weaverexcerpt:
Weavers Ideas Have Consequences largely influenced scholars of the postwar intellectual Right (Nash 87). Stemming from a tradition of "cultural pessimism" (Nash 92), Weavers sometimes shocking criticism of nominalism gave conservatives a new literary direction. Conservative intellectuals such as Russell Kirk, William F. Buckley Jr., and Wilmoore Kendall, to name a few, praised the book for its critical insights (Young 179). Publisher Henry Regnery claims that the book gave the modern conservative movement a strong intellectual foundation (Nash 82). Weaver gained such respect in the academic world that in 1964, a graduate fellowship program [2] was named after him at the Intercollegiate Society of Individualists (Nash 82) after his death. Even the key libertarian theorist of the 1960s -- and former Communist Party official -- Frank S. Meyer, publicly thanked Weaver for inspiring him to join the Right (Nash 88). Weavers writings struck a cord with conservative intellectuals with his refutation of what Russell Kirk termed, ritualistic liberalism (Nash 87). In other words, much of Weavers writing attacked the growing number of modern Americans denying conservative structure and moral uprightness by replacing them with naive relativism. Weaver has been accredited with precisely defining Americas plight, and inspiring conservatives to find the relationship between faith and reason for an age that does not know the meaning of faith (Toledano 259). In the 1980s, the emerging paleoconservatives [3] adapted Weavers theories regarding the Old South. These conservatives adopted Weavers dialogue to express the ideas of antimodernism (Nash 109). For relativistic liberals, Weaver was a misguided propagandist of authoritarianism. For conservatives, Weaver was a champion of tradition and liberty, with the emphasis on traditionalism. For Southerners, Weaver was a refreshing defender of the antimodern South (Nash 108).
Wendell Berry
http://en.wikipedia.org/wiki/Wendell_Berryexcerpt:
His nonfiction serves as a long defense of the life in which he finds value. According to Berry, this good life includes: sustainable agriculture, appropriate technologies, healthy rural communities, the Gospels, connection to place, the pleasures of good food, stewardship of Creation, husbandry, good work, local economics, the miracle of life, fidelity, frugality, reverence, peacemaking and the interconnectedness of life. The threats Berry finds to this good life include: industrial farming and the industrialization of life, ignorance, hubris, greed, violence against others and against the natural world, the declining topsoil in the United States, global economics, environmental destruction.
Wendell Berry is often cited as a defender of agrarian ideals and frequently voices his appreciation for the Amish. His appreciation for the traditional farming techniques such as those of the Amish grew in the 1970s, due in part to exchanges with Draft Hourse Journal publisher Maurice Telleen. Berry has long been a friend of, and supporter of the work of, scientist Wes Jackson, whose agricultural research at The Land Institute Berry feels lives out the promise of "solving for pattern" and using "nature as model."
E.F. Schumacher
http://en.wikipedia.org/wiki/E._F._Schumacherexcerpt:
Schumacher's rejection of materialist, capitalist, agnostic modernity was paralleled by a growing fascination with religion. His interest in Buddhism has been noted. However, from the late 1950s on, Catholicism heavily influenced his thought. He noted the similarities between his own economic views and the teaching of papal encyclicals on socio-economic issues, from Leo XIII's "Rerum Novarum" to John XXIII's "Mater et Magistra", as well as with the distributivism supported by the Catholic thinkers G.K. Chesterton, Hilaire Belloc and Vincent McNabb. Philosophically, he absorbed much of Thomism, which provided an objective system in contrast to what he saw as the self-cented subjectivism and relativism of modern philosophy and society. He also was greatly interested in the tradition of Christian mysticism, reading deeply such writers as St. Teresa of Avila and Thomas Merton. In 1971, he converted to Catholicism.